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                                     ON THE NUMBER 451 
                            (The true nature of the A.`. A.'.) 
          Publication in Class B
                                   ORDO ARGENTUM ASTRUM 
                                      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

          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 pos-
          sibility  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,  phys-
          ical, 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 Abhid-
          hamma is on the surface alike the most practical, the most
          scientific, and  the most real; but  for European students it  is cer-
          tainly 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 relat-
          ions. 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 cor-
          respondences  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  com-
          plexity 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.

          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.

          (1) Jechidah

          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 posit-
          ion; 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 conception grows.

          (2) Chiah.

          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.

          (3) Neschamah.

            This is the faculty of understanding the Word of Chiah. It is the
          intelligence  or intuition of  what Jechidah wishes  to discover about

          These three principles constitute a Trinity; they are one, because
          they  represent the being, and apparatus which will make the manifest-
          ation 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 dif-
          ficult  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.

          (4) Ruach

          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 impres-
          sions, much  as  a machine  requires  fuel and  fodder before  it  can
          manufacture the article which it is designed to produce.

          (5) Nephesch.

          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 as composed of the dust of Matter, temporarily
          held together  by the Principles which  inform it, for their  own pur-
          poses, and  ultimately for the supreme purposes of self-realization of

          But Nephesch, devised as it is with no other object that the direct
          traffic with Matter, tends  to partake of its incoherence.  Its facul-
          ties of perceiving pain and pleasure lure  it into paying undue atten-
          tion 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 busi-
          ness 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  ex-
          perience, 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 devel-
          ops  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 All.

          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 oper-
          ative. Hence it is impossible to convey the  nature of these Experien-
          ces  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 research.

          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?

          In Enochian Physics Man is known as 'the monad', we shall discuss the
          nature of the monad or 'Star' from the Enochian view.

          MONAD MODEL.

                          In conjunctionwith theCosmic Planes andElements 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 convience.


                          A monad isdefined asan 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

                                          FIG. 2


                  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. Everygeometric pointinspace isan 'I-NOT-I'monad in 
                some stage of self-expression.

                          6. Any'I'can communicatewith anyother 'I'onlyin sofar 
                  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'.


                  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 isunmanifested energy.Matter ismanifested    

                  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.


                          There aresix Magickal forcesthat aremanifested inexis-
          tance.  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.

          ing, below the Abyss, as electromagnetic energy.

                          3.Thought Force.This isthe occultforce thatoften takes
          the form  of projection, and continually  projects fundamental subjec-
          tive ideas of the 'I' outward into the 'NOT-I'.


          THE LOWER TRIAD;

                          1.MindForce.Thisforceshouldproperlybecalled 'Intellec-
          tual', 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.Thisis thelowermanifestation ofthe'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

                          3.Word Force.Wordsand Letters,speechand physicalaction
          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 beseen thereis little realdifference betweenthe
          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 elementsand spiritmakeup theessential man,but heis
          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 wasstatedabove, Man'saspirationis toahigher placein
          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 possible.


                          LawofHierarchies. Fromthe highestrealmsof spiritto 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 aggregatesare composedof 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 unto infinity.


                          2.Foreveryhierarchy thereisagoverningruler orhierarch.
          On our personal  level we have that which  is referred to as  our Holy
          Guardian  Angel.  Aswe descend to the  atomic level, we have the >nuc-
          leus< of the atom. Each component  of that atom has, in turn,  its own
          hierarch.  In our worldly governments  we see examples  of these hier-
          archs; 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.

          '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 theorize.

                          4.Hierarchiesascendinfinitelyinto spirit.Ontheselevels
          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 universehas ahierarchicalstructure, 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 clust-
          ers, 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 per-
          ceived as the common good (at least in most cases).

                          6.Hierarchies areborn,evolve, anddie.The bestexampleof
          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 arecreatedby hierarchiesof cosmicbuilders and
          architects acting together.

                          8. Everyworld containshierarchies of recorderswho con-
          stitute the forces of karmic history.

                          9. Thecosmic elementsand planesarecomposed ofcountless
          hosts of evolving hierarchies.

                          Theselast tworules are forthe mostpart redundant(see 3
          and 4  above); they serve to  stress the fact that  hierarchies do, in
          fact, extend infinitely in all directions.

                          10. Every hierarchyis composedof a hostof smallerhier-

                  11. Every hierarchy is a component part of a larger hierarchy.


                          Thuswehave theEnochianview onthe 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, and154. Weshall start
          with the least of these.

                          The number 145; InSepher Sephiroth it is definedas the
          numerical value of the 13 paths of the Beard of Microprosopus.

                          Thenumber 154;Againfrom SepherSephiroth;it is'Elohimof
          Loves', and we are referred to the number 149. The reference in 149 is
          to 'The living GODS'.

                          Inthese 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.

                          Thenumber415;Still againfromSepherSephiroth. Thenumber
          is that of the Voice of the Chief Seer and also 'The Holy One'.

                          Stillagainsubtle referencestothis 'Star'naturewhich we
          have already examined.

                          The number 514and 541. Hereare references thatare abit
          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.


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