ON THE NUMBER 451
(The true nature of the A.`. A.'.)
Publication in Class B
ORDO ARGENTUM ASTRUM
by: Anthra Andromda
The number is a very interesting one indeed. Originally suggested by
David Cherubim, in connection with the "true" meaning of the initials
A.`. A.'.. At first glance there doesn't seem to be much there...BUT!
451 = 4 + 5 + 1 = 10 = 1.
A glyph of the cycle. The monad starting its trek through experience in the
infinite body of Nuith and returning to this supreme Unity.
451 = ATh HADM. The essence of Man. Also Ath ADMH (a Temurah), The essence
of the attained Man.
ADMH also means "Red Earth" in the traditional sense. However, there is a
rather 'new' qabalistic operation at work here, that of fusing or synthesis.
That of two words joining to make a new one (or an old one) with a new
meaning. Here we have 'ADM' and 'MH'. Both words add to 45, which may be a
key to the way things are working here. ADM, Man and MH, Yetzirah. In this
case we have man identified with Yetzirah to which he aspires. Crowley says
of this number, "Thus 45 baffles the accuser, but only by affirmation of
progress. It cannot help that progress."
Quite true, it baffles! ADMH is 50, and is "red earth". This would seem to
have little to do with the foregoing. However, consider this; in the word
ADMH we have the 'H' appended. This would place the number five behind
the Man, and would have the effect of giving him motion in a forward
direction (indicating progressive motion).
When the number 451 is divided by the number 51 (451/51) the result is
8.02. Perhaps not much here, but! The number 802 is twice that of 401
(essences) and is defined in 'Sepher Sephiroth' as; "401 X 2 = The
Reflection of 401, which is the (Th a), alpha and omega". It also refers
to the three grades of A.`. A.'. above the abyss. As to the number 8.02;
the number 8 is that of Ch = Chith = 418. And the 2 represents the
'extended' monad proceeding from the infinitely small and un-extended
point. Thus it is representative of the 'human' Star, the true essences
of Man that aspires to the higher, or in Enochian terms; That Star (monad)
that aspires, and is driven, to a higher place in the hierarchy of the
Universe. This is accomplished by the motion imparted to it by the 'H'
which gives the Star motion so that it may gain in experience.
Now, 401 = 5 = Motion. And, 50 = 5 = Motion, and is also the 14th letter of
the Hebrew alphabet; Nun. The mystic number of 'Nun' is 300, which is the
number of the 21st letter of the Hebrew alphabet 'Sh' Shin. Shin refers
Yetziratically to fire, and is symbolic of the 'Holy Spirit' and therefore
is the letter and number of 'Spirit'. Spirit is unmanifested energy, and
matter is manifested energy (another possibility for the 2 of 8.02) which
is, in a sense, the whole nature of Man. This duality of man is shown in
dual nature of his motion. The 401 which is the essences of his motion (the
higher) and the 50 which is the manifestation of this motion.
CROWLEY'S ESSAY on MAN.
"The Mind of the Father riding on the subtle guiders which glitter with the
inflexible tracings of relentless fire." ZOROASTER.
"What is man, that thou art mindful of him?"
Man being the subject of these Essays, it is first proper to explain
what will be meant therein by the word.
Man is a microcosm: that is, an image (concentrated around the point
of consciousness) of the macrocosm, or Universe. This Theorem is guaranteed by
the hylo-idealistic demonstration that the perceptible Universe is an
extension, or phantasm, of the nervous system.
It follows that all phenomena, internal and external, may be
classified for the purpose of discussing their observed relations, in any
manner which experience may show to be the most convenient. (Examples: the
elaborate classifications of science, chemical, physical, etc., etc. There is
no essential truth in any of these aids to thinking: convenience is the sole
measure.) Now for the purposes of analysing the spiritual nature of man, of
recording and measuring his experiences in this kind, of planning his progress
to loftier heights of attainment, several systems have been devised. That of
the Abhidhamma is on the surface alike the most practical, the most
scientific, and the most real; but for European students it is certainly
far too unwieldly, to say nothing of other lines of criticism.
Therefore, despite the danger of vagueness involved in the use of a
system whose terms are largely symbolic, I have, for many reasons, preferred
to present to the world as an international basis for classification, the
classico-mathematical system which is vulgarly and erroneously (though
conveniently) called the Qabalah.
The Qabalah, that is, the Jewish Tradition concerning the initiated
interpretation of their Scriptures, is mostly either unintelligible or
nonsense. But it contains as it ground-plan the most precious jewel of human
thought, that geometrical arrangement of names and numbers which is called the
Tree of Life. I call it the most precious, because I have found it the most
convenient method hitherto discovered of classifying the phenomena of the
Universe, and recording their relations. Whereof the proof is the amazing
fertility of thought which has followed my adoption of this scheme.
Since all phenomena soever may be referred to the Tree of Life (which
may be multiplied or subdivided at will for convenience' sake) it is evidently
useless to attempt any complete account of it. The correspondences of each
unit -- the Ten Sephiroth and the Two-and-Twenty Paths -- are infinite. The
art of using it consists principally in referring all our ideas to it,
discovering thus the common nature of certain things and the essential
differences between others, so that ultimately one obtains a simple view of
the incalculably vast complexity of the Universe.
The whole subject must be studied in the Book 777, and the main
attributions committed to memory: then when by constant use the system is at
last understood -- as opposed to being merely memorized -- the student will
find fresh light break in on him at every turn as he continues to measure
every item of new knowledge that he attains by this Standard. For to him the
Universe will then begin to appear as a coherent and a necessary Whole.
---Also the mantras and spells; the obeah and the wanga; the work of the
wand and the work of the sword; these he shall learn and teach.
For the purpose of studying these Little Essays, it will be sufficient
if a bare outline of the Cosmic Theory which they imply be given: but it may
be added that, the fuller the comprehension of the Tree of Life which the
reader brings to them, the clearer will their thought appear, and the more
cogent their conclusions.
This is the quintessential principle of the Soul, that which makes man
at the same time identical with every other spark of Godhead, and different
(as regards his point-of-view, and the Universe of which it is the centre)
from all others. It is a Point, possessing only position; and that position is
only definable by reference to co-ordinate axes, to secondary principles,
which only pertain to it per accidents, and must be postulated as our
This is the Creative Impulse or Will of Jechidah, the energy which
demands the formulation of the co-ordinate axes aforesaid, so that Jechidah
may obtain self-realization, a formal understanding of what is implicit in its
nature, of its possible qualities.
This is the faculty of understanding the Word of Chiah. It is the
intelligence or intuition of what Jechidah wishes to discover about itself.
These three principles constitute a Trinity; they are one, because
they represent the being, and apparatus which will make the manifestation
possible, of a God, in manhood. But they are only, so to speak, the
mathematical structure of man's nature. One might compare them with the laws
of physics as they are before they are discovered. There are as yet no data by
whose examination they may be discerned.
A conscious man, according, cannot possibly know anything of these
three principles, although they constitute his essence. It is the work of
Initiation to journey inwards to them. See, in the Oath of a Probationer of
A.`. A.'. "I pledge myself to discover the nature and powers of my own Being."
This triune principle being wholly spiritual, all that can be said
about it is really negative. And it is complete in itself. Beyond it stretches
what is called The Abyss. This doctrine is extremely difficult to explain; but
it corresponds more or less to the gap in thought between the Real, which is
ideal, and the Unreal, which is actual. In the Abyss all things exist, indeed,
at least in posse, but are without any possible meaning; for they lack the
substratum of spiritual Reality. They are appearances without Law. They are
thus Insane Delusions.
Now the Abyss being thus the great storehouse of Phenomena, it is the
source of all impressions. And the Triune Principle has intended a machine for
investigating the Universe; and this machine is the fourth Principle of Man.
This may be translated Mind, Spirit, or Intellect: none of these is
satisfactory, the connotation varying with every writer. The Ruach is a
closely-knitted group of Five Moral and Intellectual principles, concentrated
on their core, Tiphareth, the Principle of Harmony, the Human Consciousness
and Will of which the four other Sephiroth are (so to speak) the feelers. And
these five principles culminate in a sixth, Da(acu)ath, Knowledge. But this is
not really a principle; it contains in itself the germ of self-contradiction
and so of self-destruction. It is a false principle: for. as soon as Knowledge
is analysed, it breaks up into the irrational dust of the Abyss.
Man's aspiration to Knowledge is thus simply a false road: it is to
spin ropes of sand.
We cannot here enter into the doctrine of the "Fall of Adam," invented
to explain in parable how it is that the Universe is so unfortunately
constituted. We are concerned only with the observed facts.
All these mental and moral faculties of the Ruach, while not purely
spiritual like the Supernal Triad, are still, as it were, "in the air." To be
of use, they need a basis through which to receive impressions, much as a
machine requires fuel and fodder before it can manufacture the article which
it is designed to produce.
This is usually translated the "Animal Soul." It is the vehicle of the
Ruach, the instrument by which the Mind is brought into contact with the dust
of Matter in the Abyss, that it may feel it, judge it, and react to it. This
is itself a principle still spiritual, in a sense; the actual body of man os
composed of the dust of Matter, temporarily held together by the Principles
which inform it, for their own purposes, and ultimately for the supreme
purposes of self-realization of Jechidah.
But Nephesch, devised as it is with no other object that the direct
traffic with Matter, tends to partake of its incoherence. Its faculties of
perceiving pain and pleasure lure it into paying undue attention to one set of
phenomena, into shunning another. Hence, for the Nephesch to do its work as it
should, it requires to be dominated by the severest discipline. Nor is the
Ruach itself to be trusted in this matter. It has its own tendencies to
weakness and injustice. It tries every trick -- and it is diabolically clever
-- to arrange its business with Matter in the sense most convenient to its
inertia, without the smallest consideration of its duty to the Supernal Triad,
cut off as that is from its comprehension; indeed, unsuspecting as it normally
is of its existence.
What then determines Tiphareth, the Human Will, to aspire to
comprehend Neschamah, to submit itself to the divine Will of Chiah?
Nothing but the realization, born sooner or later of agonizing experience,
that its whole relation through Ruach and Nephesch with Matter, i.e.,with the
Universe, is, and must be, only painful. The senselessness of the whole
procedure sickens it. It begins to seek for some menstruum in which the
Universe may become intelligible, useful and enjoyable. In Qabalistic
language, it aspires to Neschamah.
This is what we mean in saying that the Trance of Sorrow is the motive
of the Great Work.
This "Trance of Sorrow" (which must be well-distinguished from any
petty personal despair, and "conviction of sin," or other black magical
imitations) being cosmic in scope, comprehending all phenomena actual or
potential, is then already an Opening of the Sphere of Neschamah. The
awareness of one's misfortune is itself an indication of the remedy. It sets
the seeker on the right road, and as he develops his Neschamah he soon attains
other Experiences of this high order. Her learns the meaning of his own true
Will, to pronounce his own Word, to identify himself with Chiah.
Finally, realizing Chiah as the dynamic aspect of Jechidah, he becomes
that pure Being, at once universal and individual, equally nothing, One, and
It is of the essence of the Ideas of the Supernal Triad that the Laws
of Reason which apply to intellectual functions are no longer operative. Hence
it is impossible to convey the nature of these Experiences in rational
language. Further, their scope is infinite in every direction, so that it
would be futile to attempt to enumerate or to describe them in detail. All
that one can do is to note the common types in very general language, and to
indicate what experience has shown to be the most useful main lines of
The Quest of the Holy Grail, the Search for the Stone of the
Philosophers -- by whatever name we choose to call the Great Work -- is
therefore endless. Success only opens up new avenues of brilliant possibility.
Yea, verily, and Amen! the task is tireless and its joys without bounds; for
the whole Universe, and all that in it is, what is it but the infinite
playground of the Crowned and Conquering Child, of the insatiable, the
innocent, the ever-rejoicing Heir of Space and Eternity, whose name is MAN?
---I am the Hawk-Headed Lord of Silence & of Strength; my nemyss shrouds
the night-blue sky.
In Enochian Physics Man is known as 'the monad', we shall discuss the
nature of the monad or 'Star' from the Enochian view.
In conjunction with the Cosmic Planes and Elements Model, Enochian
Physics proposes the Enochian Monad Model. These two models are not meant to
be independent, rather they are inclusive and are only separated for
A monad is defined as an indivisible unit (Hadit), but, is used in the
sense that a monad is the infinitely small conscious point of every entity.
The only difference between monads is experience. Giordano Bruno taught that
the monad was the ultimate spiritual particle and that all entities had a
monad at their center, the core of their being. Every monad is monastic above
the first Aethyr (LIL), and is dualistic below. This duality takes many forms
as the monad manifests itself downward. Basically, it consists of a subjective
self in the center of an objective world. Figure 2 shows a pictorial
representation of this model.
0 0 INDIVISIBLE MONAD
0 monadic 0
0 essence 0
| ring-pass-not |
| LIL - first Aethyr
0 0 DUALIST Watchtowers
0 I 0 MONAD (Life-atom) |
0 0 |
000000000 <-- NOT-I (world) TIME
1. Man, and every entity (thing) in existence, is in his (its)
essence a monad. This monadic essence expresses itself as a
subjective 'I' and an objective 'NOT-I'.
2. A monad's geometric equivalent is the sphere. The center is
the 'I'. The surface of the sphere is the 'NOT-I'.
3. The 'I' is conscious individuality.
4. The 'NOT-I' is the world in which the 'I' finds itself at
any given point in time and space.
5. Every geometric point in space is an 'I-NOT-I' monad in some
stage of self-expression.
6. Any 'I' can communicate with any other 'I' only in so far as
their 'NOT-I's' intersect.
7. A world is defined as a set of intersections of a host of
'NOT-I's' at any given point in time and space.
8. Subsets of 'I's' are mutually exclusive.
9. Subsets of 'NOT-I's' may be either exclusive or inclusive.
10. The monadic essence of each monad allows multitudinous
expression, but no 'I' can ever separate itself from or
exist independently of its 'NOT-I'.
THEOREMS OF ENOCHIAN PHYSICS.
1. Every person is an 'I-NOT-I' monad.
2. Every point in space is a consciousness center.
3. Energy flows from one cosmic plane or sub-plane to an
adjacent cosmic plane or sub-plane through Laya centers,
dimensionless points of space which serve as channels for
the flow of energies and forces.
4. Spirit is unmanifested energy. Matter is manifested energy.
5. Every manifestation within space and time is dualistic.
6. Space, time, and consciousness come into existance
7. Every energy field and every force in our universe is
directed by the True Will.
THE FORCES OF MAGICK.
There are six Magickal forces that are manifested in existance. These
six forces, by necessity, manifest in dual triads, the upper, and the lower.
THE UPPER TRIAD;
1. Divine Force. This is said to be the "Supreme Force" relative to
our universe. This so-called 'Supreme Force' is known as 'The TRUE WILL'. It
is the 'Divine' driving force of Hadit.
2. Creative Force. The Kundalini of Eastern thought, manifesting,
below the Abyss, as electromagnetic energy.
3. Thought Force. This is the occult force that often takes the form
of projection, and continually projects fundamental subjective ideas of the
'I' outward into the 'NOT-I'.
THE LOWER TRIAD;
1. Mind Force. This force should properly be called 'Intellectual',
and would be attributed to Mercury. This is the reasoning and logical powers
of the intelligent entity. This force also includes all of the senses.
2. Will Force. This is the lower manifestation of the 'Divine Force'.
This force is what drives us in a physical sense, it is our outer needs and
desires. It is what most 'men' perceive as their 'will', however it is
frequently the opposite side of the 'Will Duality'.
3. Word Force. Words and Letters, speech and physical action make up
this aspect of the magickal forces. It is the power of sound, which has long
been known in the west. God is said to create by uttering His Word. Consider
this; some politicians are virtual masters of this magickal force.
As can be seen there is little real difference between the Enochian
view of man and that of the Thelemic Magician, with the main differences being
that of nomenclature. It can also be seen that the six 'magical forces'
generally correspond to the five divisions of man as set forth by Crowley,
with the exception of the sixth 'force'. This extra point is comprised of the
actions performed by the first five. If we think of man as a hexagram, instead
of a pentagram, we have the four elements, spirit, and motion.
The elements and spirit make up the essential man, but he is still
static. With the addition of the sixth, he becomes dynamic, capable of
experience. It is then this 'man' that has the 'essences of man', for until he
becomes dynamic by virtue of his motion, and gains in experience, he is
incapable of attainment.
As was stated above, Man's aspiration is to a higher place in the
hierarchy of the universe. Here then are the Laws of Hierarchies, they will
show, though perhaps not directly, how this ascension (attainment) is made
---By Bes-na-Maut my breast I beat;
Law of Hierarchies. From the highest realms of spirit to the lowest
levels of matter, everything in between is composed of a host of gods, monads
or life atoms arranged in a myriad of hierarchies.
The following rules apply:
1. All aggregates are composed of hierarchies. All things, save Hadit,
are aggregates. We see in our world complete structures, which are composed of
molecules, atoms, and sub-atomic particles in one direction. And planets,
solar systems, and galaxies in another. Thus science has enabled us to see,
on a mundane level, that our physical universe is composed of some basic
hierarchies. Though from rules 3 and 4 we see that these hierarchies continue
2. For every hierarchy there is a governing ruler or hierarch. On our
personal level we have that which is referred to as our Holy Guardian Angel. As
we descend to the atomic level, we have the >nucleolus< of the atom. Each
component of that atom has, in turn, its own hierarch. In our worldly
governments we see examples of these hierarchs; mayors, governors, presidents,
etc. And we can begin to see our place in the physical manifestation of these
hierarchies. We are also members of hierarchies on less physical, or spiritual
levels, though little is known of these.
3. Hierarchies descend infinitely into matter. Again, from our 'middle
world, we see the manifestation of yet smaller structures or hierarchies,
which descend to the smallest particles which science is able to see or
4. Hierarchies ascend infinitely into spirit. On these levels little
is known, science has or can not enter into the realm of spirit. We do know,
however, that our own personal hierarch is our H.G.A., and that logically we
are but a component part of some yet higher structure or hierarchy.
5. The universe has a hierarchical structure, interlinking groups of
entities living and working together. If we look sky-ward we can begin to see
something of this structure on a physical level. Out stellar universe is made
up of planets, solar systems, stellar clusters, galaxies, and on and on. While
earth is not yet working with other groups of entities on a stellar level (as
far as we are allowed to know), it is clear that we must share the same
stellar environment with others. We can, however, observe this 'working
together' here on planet earth. We can see the governments of cities,
counties, states, and countries working toward what is perceived as the common
good (at least in most cases).
6. Hierarchies are born, evolve, and die. The best example of this, I
think, is ourselves. We are born into this world, grow and experience (evolve)
over some period of time then die, this is all a part of what we call 'life'.
Other examples of this rule may be seen in various extinct forms of animal
life, which came into existance, evolved over time, then died out. We can also
see examples on the stellar level, stars which are born from collections of
gases, grow and evolve into fiery furnaces, then die out.
7. Worlds are created by hierarchies of cosmic builders and architects
8. Every world contains hierarchies of recorders who constitute the
forces of karmic history.
9. The cosmic elements and planes are composed of countless hosts of
These last two rules are for the most part redundant (see 3 and 4
above); they serve to stress the fact that hierarchies do, in fact, extend
infinitely in all directions.
10. Every hierarchy is composed of a host of smaller hierarchies.
11. Every hierarchy is a component part of a larger hierarchy.
Thus we have the Enochian view on the nature, place, and path of Man.
To better understand this mystery of the true meaning of A.`. A.'. and this
nature of man we may now look at some of the Temurahs of the number 451.
These are; 451, 415, 541, 514, 145, and 154. We shall start with the
least of these.
The number 145; In Sepher Sephiroth it is defined as the numerical
value of the 13 paths of the Beard of Microprosopus.
The number 154; Again from Sepher Sephiroth; it is 'Elohim of Loves',
and we are referred to the number 149. The reference in 149 is to 'The living
In these two numbers we have references to Man and this 'Starry'
nature. Though in the number 149 it is perhaps more direct. 'The living
GODS', indeed, the most tangible link between man and GOD is this 'Starry'
essence. Both Man and ANY GOD that one cares to think of are at the core
one and the same, that is to say, that we are all made of the same stuff, we
are all MONADS at some level of evolution. But, on we go.
The number 415; Still again from Sepher Sephiroth. The number is that
of the Voice of the Chief Seer and also 'The Holy One'.
Still again subtle references to this 'Star' nature which we have
The number 514 and 541. Here are references that are a bit more
obscure. 514 gives reference to 'KABBALA DENUDATA', a reference that
unfortunately I will have to pass on due to a mis-fortune beyond my control.
The number 541 refers to 'Israel', which at first may seem strange, but,
historically Israel is/are 'Gods' chosen people. We may take this to mean
'Free Man' in the Thelemic sense. The number is thus indicating Man, or rather
those Men that have risen above the slavery of the old aeon and have begun to
ascend/aspire to Yetzirah. Those Men who have realized some small part of
their true essence.
So then! Just what he hell is the true meaning of the initials
A.`. A.'. and the number 451? It is no more and surely no less than the
MONAD! Though others may use different words and different systems to
explain this, their meaning will of necessity be the same.
Corsi I Oma Vrelp.
---Also the mantras and spells; the obeah and the wanga; the work of the
wand and the work of the sword; these he shall learn and teach.
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