1. Great Compline, 150 prayers and 36 bows or 700 prayers without bows
2. Midnighter, 100 prayers and 25 bows, 600 prayers without worship, 1200 - to the Savior or 20 min., 300 - to the Mother of God or 5 min.
3. Morning, 300 prayers and 50 bows, 1500 prayers without worship, 2700 - to the Savior or 60 min., 900 - to the Mother of God or 15 min., 100 - Holy Day or 2 min., 100 - Holy Church or 2 min., 100 - Holy Week or 2 min. , 300 - To All Saints or 5 min.
4. Clock (each separately), 50 prayers with 7 bows or 250 prayers without bows
5. Hours (all) with interhours, 1500 prayers without bows, 1800 - to the Savior or 30 min., 600 - to the Mother of God or 10 min. Pictorial, 100 prayers and 10 bows
6. The whole Psalter, 6000 prayers without bows
7. One kathisma, 300 prayers without bows One Glory, 100 prayers without bows
8. Canon to the Guardian Angel, 50 prayers and 7 prostrations
9. The canon of the week, 30 prayers 5 prostrations
10. Canon to the Theotokos with an akathist, 200 prayers and 29 prostrations
11. Following to Holy Communion, 1200 - to the Savior or 20 minutes, 300 - to the Mother of God or 5 minutes.
12. Prayer to the Savior, Mother of God or saint, 600 prayers to the one to whom the prayer service is served or 5 minutes.
1) For all services in the first two cases (prayers with bows and prayers without bows), the prescribed number of prayers is read: "Lord Jesus Christ, Son of God, have mercy on me a sinner" with or without bows. Also, for the canon to the Mother of God with an akathist, instead of prayers and bows, you can put 300 bows. For the canon of the Paraklisis to the Theotokos of prayers 70 and bows 12 or a prayer: "O my Lady, the Most Holy Theotokos, save me a sinner"- 100 times.
2) Prayers read on the rosary according to the Athos rule:
Savior: Lord Jesus Christ, have mercy on me.
Mother of God: Holy Mother of God, save me.
Saints: Holy Apostle (Martyr, Prophet, Righteous, Reverend Our Father, Saint Our Father, etc.) pray to God for me (or simply: holy (holy) ... pray to God for me).
Guardian Angel: My holy Angel, save me.
Prayers to the saints of the week:
On Monday: Holy archangels, pray to God for me.
On Tuesday: Baptist of Christ, pray to God for me.
Wednesday and Friday: Cress of Christ, save me by your strength.
On Thursday: Holy apostles, pray to God for me; Saint Father Nicholas, pray to God for me.
On Saturday: All saints, pray to God for me.
In Week: Holy Trinity (My God), have mercy on me.
Numbers have their own ontology. The concept of number stems from the Trinity bowels of the One God and permeates the entire created world - visible and invisible. The worlds of Heaven, the armies of angels and archangels and all incorporeal spirits, the soul, heart and mind, sensual and mental, the laws of natural science, psychology, ethics, philosophy and religion, the mystery of the Church and salvation - all show us the mysticism and symbolism of numbers. Mysticism and symbolism of numbers is a kind of "mathematical Theophany", a manifestation of the Divine Logos and Divine Sophia to the world. This is the Logos and Sophia in creation.
Archpriest Gennady Fast. Interpretation of the Apocalypse.
1. Numerological riddles of the Bible.
Number does not appear in the biblical text in isolation. It is woven into the fabric of verbal (verbal) narration and, in terms of meaning, is inseparable from the words (names) associated with it. In the Holy Scriptures of the Old and New Testaments there are various "numerical messages", the penetration into the meaning of which meets with certain difficulties and requires an appeal to special methods of interpretation.
So, in the Second Book of Ezra of the Old Testament, which refers to the return of the Israelites from the Babylonian captivity for the construction of the Temple in Jerusalem, it says: “All the Israelites from twelve years old and above, except for male and female slaves, were forty-two thousand three hundred and sixty; their male and female servants are seven thousand three hundred and forty-seven; singers and psalmists two hundred and forty-five. Camels four hundred thirty-five, horses seven thousand thirty-six, hinnies two hundred and forty-five, under-yoke cattle five thousand five hundred and twenty-five ”(2 Ezra 5. 41-42). The question arises whether the number series 12, 42 360, 7 347, 245, 435, 7 036, 245, 5 525 mentioned in this text is something accidental or whether some deep meaning is hidden behind it.
This question is addressed to Rev. Maximus the Confessor, an outstanding Christian mystic and theologian (c. 580-662), abbot of the Libyan monastery, st. Thalassios: “Show love [and explain] these great and sublime words spoken by the Holy Spirit through the prophets about the exodus [of Israel] from captivity [of Babylon]. Why is this story written with such inappropriate simplicity, unworthy of the Spirit, and the exact number of camels, horses, mules, donkeys, and the like is mentioned here? .
Similar questions arise repeatedly in the understanding of "numerical messages" in the New Testament. Two examples of miraculous saturation are most frequently cited in describing the numerological interpretation of Scripture. The first is the feeding of five thousand with five loaves and two fish, described in the Gospel of Mark (Mk 6:35-44), the Gospel of Matthew (Mt 14:15-21) and in the Gospel of John (Jn 6:5-13). And the second - the feeding of the seven loaves and fishes of four thousand in the Gospel of Mark (Mk 8: 1-9) and the Gospel of Matthew (Mt 15: 32-38).
Thinking about the meaning of the episode about the miraculous feeding of five thousand with five loaves and two fish from the Gospel of John, St. Cyril of Alexandria (376-444) notes: “But since nothing useful should be left without research, we will try to say something a little about the five loaves that the boy had and about the two fish. Both the species itself and the number found (supplies) contain a mysterious meaning. Indeed, why, one of the most inquisitive may ask, not four loaves and three fishes? Why not five or four fish? And what was the need to tell about the number of what was found; and would it not be better to say, simply and without additions, that the immeasurable multitude of those who followed (Christ) were satiated with the very little reserve found? But if the blessed Evangelist so thoroughly narrates about this, then, of course, he makes it clear that this is necessary and to be investigated.
St. Gregory the Theologian (329-389), who in his Sermon on St. He affirms Pentecost: “Jesus himself is pure perfection, he knew how to feed five thousand people in the wilderness and five loaves of bread, and again four thousand with seven loaves, and there were leftovers after satiety in the first case. twelve kosh(Mt 14:20), and in the second seven boxes(Mt 15:37); and both, as I think, are not done without a reason and are not unworthy of the Spirit. And you yourself, reading the Scriptures, will notice many numbers in which, in addition to the visible, a deeper meaning is hidden.
2. Biblical exegesis, its principles and procedures.
Biblical exegesis, or exegesis (ancient Greek ἐξηγητικά from ἐξήγησις - “interpretation, exposition”) deals with the question of the possibility of the existence and identification of deep meanings in Holy Scripture.
Historically, two traditions of interpreting and explaining the texts of Holy Scripture developed in two schools - Antioch (late III-V centuries), dealing with grammatical and cultural-historical approaches in the interpretation of the text, and Alexandria (III-VI centuries BC). ) , aimed at revealing a special, spiritual, mystical meaning behind the text of Holy Scripture. The positions of these two schools are mutually complementary. Alexandrian exegesis starts from where the Antiochian tradition stops. In this regard, the beginning of the interpretation of one of the fragments of the Old Testament (Ex 4. 24-25) by St. Maximus the Confessor, who writes: “So, we will omit the story that was already fulfilled in the time of Moses; Let us consider the spiritual meaning of history with intelligent eyes, for it is constantly repeated in reality and, because of this, appears with even greater force.
The Antiochian tradition of interpreting the Holy Scriptures is characterized by “attachment to the letter” in the perception of the text and an emphasis on the human (reasonable) moment in Revelation, imprinted in the text. The Alexandrian tradition, on the other hand, is characterized by an emphasis on the “spirit”, and not on the “letter”, with full, however, and utmost attention to every word of Holy Scripture. And, besides, - emphasizing the synergistic principle in exegesis. In other words, the recognition that penetration into the inner meaning of biblical allegory can be done: 1) with the spiritual eye, 2) in pure speculation (contemplation), 3) “for the sake of divine glory alone”, 4) through the grace of the Holy Spirit. Holy Scripture as the word of Divine Revelation for the Orthodox Christian self-consciousness is “inspired by God” (2 Tim 3:16). And this means that the perception of Scripture is deeply personal. It is living communion with the living God.
In the words of Rev. Cassian the Roman (360-435), the interpreter of the Holy Scriptures, must have a pure soul and an unclouded eye. (According to the well-known maxim of Orthodox Christian asceticism: "... the soul sees the truth of God by the power of life"). After all, “penetrating into the essence of heavenly verbs and contemplating deep and hidden secrets with a pure eye” - all this “will not deliver human teaching, secular learning, but only purity of the spirit through the enlightenment of the Holy Spirit” . According to the categorical maxim of St. Cyril of Alexandria, expressing the essence of this position: “it is impossible to interpret the Holy Scripture without the supernatural gifts of grace.”
Rev. Maximus the Confessor expresses the synergistic nature of exegesis in this way, referring to the sayings of "Wisdom" from the Old Testament Book of Solomon's parables that all the words of the mouth of Wisdom are fair and "all of them are clear to the reasonable and fair to those who have acquired knowledge": "Who with the fear of God explores the meaning of the mysterious places of Holy Scripture and for the sake of divine glory alone removes, like a veil, from the Spirit a letter, that, according to the word of Wisdom, will gain all rights (Prov. 8.9), because he will not encounter any obstacle in the impeccable movement of thought towards the divine.
In the vision of the exegetes themselves, grace in interpreting the Holy Scriptures is given and received as one gains purity of mind. As Rev. Maximus the Confessor, starting to explain the mentioned fragment from the Second Book of Ezra: “An accurate explanation of this is the lot of only those who, due to the great purity of [their] mind, received from above all, as far as it is accessible to people, the grace of the Spirit ... And I, only in a guessing way, turning to to the questions posed, I call on God to help, so that He becomes a Helper [to me in explaining] what has been said, since the power of my own thought is weak, trying in any way to gain the [unattainable] height of the allegories of Scripture.
According to Rev. Maximus the Confessor, the Holy Spirit understands how to “designate in writing” those who in the cited fragment from the Second Book of Ezra are called “husbands”, “lads and maidens”, “singers and singers”, “camels and horses”, “mules and donkeys ". And such a designation "cannot embrace the bodily feeling - it is perceived only by a pure mind, since it is imprinted with the pen of grace."
In biblical hermeneutics, based on the Antiochian and Alexandrian traditions of exegesis, the most complex semantic stratification of the text of Holy Scripture was developed. In the biblical text, in accordance with this stratification, four types of meanings are distinguished: literal ("literal"), or historical, meaning and three spiritual meanings - allegorical, tropological (moral) and anagogical, or "super-meaning", which, according to Dante, rises to "things of eternal glory" (see). So, Jerusalem, mentioned by the prophet Ezekiel (Ezek 16. 1-2), in the interpretation of Didymus of Alexandria (c. 313 - c. 398) and bl. Jerome of Stridon (330 - 420), can be understood: 1) in the historical sense as the historical city of Jerusalem, "burned first by the Babylonians, and later by the Romans"; 2) in an allegorical sense as the Church of Christ; 3) in the tropological sense, as the human soul, joining the contemplation of God through faith, and 4) in the anagogical, or "transcendental-eschatological" sense, as "heavenly Jerusalem" - the image of the "higher world" and the "Heavenly Church".
In search of insight into the meaning of allegories in the Holy Scriptures of the Old and New Testaments, the exegete plunges into deep speculations at various levels of contemplation, revealing different plans for the semantic organization of the text. The result of such an exegesis is to obtain several complementary interpretations of the same fragment of the biblical text. Yes, Rev. Maximus the Confessor, who, according to historians, “brought to perfection the symbolic exegesis born in Alexandria”, interprets the meaning of the numerical messages of Holy Scripture on four levels. Namely: 1) at the level of natural contemplation (φυσικώς), 2) doing (πρακτικώς) and 3) speculation (γνοστικώς), passing into the level 4) of mystical (mysterious) theology (μυστικώς), concerning the interpretation of the deepest planes of spiritual reality.
3. Ways and methods of deciphering the numerological layer of the biblical text: "mystical mathematics".
The central hermeneutic procedure of symbolic exegesis is the derivation of the hidden, mysterious meaning behind the direct meaning of the biblical text. In the language of Rev. Maximus the Confessor, the essence of the symbolic exegesis of Holy Scripture lies in the vision of the logoi of the written, freed from the outer cover of the “letter”.
According to the researcher of creativity, Rev. Maxim the Confessor S.L. Epifanovich, the word "logos" (lόgoς) in the concept of St. The maxim is used in several senses. In relation to God, lόgoι is "divine ideas, desires"; in relation to each thing - "its formative principle, according to which it received being"; in relation to activity - "its meaning, purpose, intention ... plan ... rule". In relation to the subject of knowledge, lόgoι appear as "divine insights of our mind" and are subjectively perceived as thoughts, concepts, ideas, contemplations, truths. In this last broad sense, the word "logos" is used in the exegetical writings of St. Maxim. According to Rev. Maximus the Confessor, the mystics who have received divine grace, speculatively crossing the boundless sea of mysterious contemplation, “see only the logoi of the written, naked from the written signs superimposed on them.” Such "never take for meaning any of the symbols that give external form to these logos" .
The mystical-symbolic reading of the biblical text involves the solution of two types of problems. First, it is necessary to find for the realities mentioned in the numerical message in the text, their semantic correlates - realities from other levels of speculation, which, by assumption, are symbolically spoken of in the biblical text during its deep reading. And, secondly, to reconstruct the message itself received from such a reading of the text.
These moments are clearly traced in the interpretations of the two episodes of miraculous nourishment in the Gospel of Mark by Bl. Theophylact of Bulgaria (second half of the 11th century - beginning of the 12th century), who offers the following simplest reading of the numerical messages regarding "five loaves", "two fish" and "five thousand people" from the first episode and "seven loaves" and "four thousand from the second episode.
According to bl. Theophylact, the five loaves from the first episode in the spiritual sense mean the five books of Moses (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). And two fish signify the Apostle and the Gospel, on which "our five senses feed, signified by five thousand people." The seven loaves from the second episode mean, according to his interpretation, "the seven most spiritual words." For, as the interpreter notes: “... the number seven is the image of the Spirit. The Spirit brings everything to completion, but our life and this age is completed in the number of seven. The twelve baskets of bread remaining during the “miracle” over five loaves, and seven baskets during the miracle over seven loaves, mean Divine thoughts that those who ate could not contain.
In the second episode, with a smaller number of eaters, there were fewer baskets of leftover bread left. According to bl. Theophylact, “servile to the five senses”, symbolized by five thousand, “could not eat much, but were satisfied with a little, which is why there was a lot left in abundance.” Symbolized by the four thousand "established in the four virtues" as stronger, according to the interpretation of Bl. Theophylact, "they ate a lot and left little, because they could not eat only that which is more spiritual and deep, and this is what the seven baskets mean" . In the patristic tradition, the four main virtues include: chastity, courage, justice, prudence (St. Basil the Great).
Suggested interpretation of Bl. Theophylact takes place at the most elementary level of speculation. More complex interpretations are obtained when interpreting the episodes of the gospel text under consideration, taking into account the existence of levels of speculation of varying degrees of depth. Such is the interpretation of the spiritual meaning of the five and seven loaves in the gospel narrative offered by St. Maximus the Confessor. According to his interpretation: “... five barley loaves indicate the public logoi of natural contemplation. And fed by them five thousand men are moving within the limits of [their] nature, but not completely cleared of the disposition of the corresponding passionate and wordless part of the soul. The seven loaves for four thousand represent, according to this interpretation, "initiation into the mysteries of the law." In other words, they mean “his most divine logoi, which the Word mysteriously gives three days to those who remain with Him, that is, who persevere and patiently endure the labor of acquiring enlightenment and knowledge in what relates to moral, natural and theological wisdom” .
Asking about the “three days” in which the people spent together with the Lord in the wilderness (Mt 15:32), St. Maximus the Confessor gives the following two explanations. According to the first mode of consideration, the three days are "the three powers of the soul by which they are with the divine Word of virtue and knowledge." According to the second way of considering, three days mean the three most general laws - "written, natural and spiritual, or the law of grace."
In the reconstruction of the meaning of a numerical message as a verbal-numerological (verbal-numerical) complex, the central role is assigned to the actual numerological interpretation - the search for symbolic connotations of numbers. This is especially true in situations where such complex numbers are used in a numerical message, as in the cited number series from the Second Book of Ezra. Although the number can be thought of abstractly, the philologist A.A. Reformed, but in society it functions as a word or as a sign, in particular, as a number. With numerological interpretation, it is obviously necessary to move from seeing a number as a number to the level of contemplating it in its “pure form”.
In the history of culture, there are two concepts of number, considering it in its "pure form". The first concept is "semantic", characteristic of the archaic mythopoetic and religious-mystical consciousness (Pythagoras, Plato, Plotinus, Neoplatonists). It comes from the ontological understanding of number as a kind of independent, objective individuality (substance). According to this concept, the numbers are heterogeneous. In many mystical and religious traditions, sacred significant numbers are distinguished, endowed with special significance. So, in ancient Pythagoreanism, the most perfect number was the four. According to legend, Pythagoras "called himself a herald," the hierophant of the quaternary, "by which the later Pythagoreans swore as the greatest shrine." According to the modern theologian Prot G. Fast, in the Orthodox Christian tradition the following numbers are sacred: 0 (implicitly), 1-14, 20, 24, 25, 30, 40, 50, 66, 70, 77, 80, 99, 100, 144, 666, 777, 888, 1000, 10,000 (“darkness”), 100,000,000 (“darkness of topics”). As for the semantics of these numbers, which is manifested in the symbolic interpretations of biblical texts by individual exegetes, here they often deal with the Pythagorean tradition, adapted by patristic thought. (For a description of the semantics of numbers in the mytho-poetic and Pythagorean traditions, see,).
The second concept of number - "desemantized", characteristic in general for the modern secularized consciousness, comes from the understanding of numbers as abstract, homogeneous elements of counting. According to Aristotle, who develops such an understanding, numbers exist as abstractions from things and are "simply seen in things."
Symbolic exegesis, with its search for hidden meaning, is based on the first concept of number, which implies the possibility of seeing some mysterious meaning behind numbers as individual entities.
According to ancient mystical teachings, the numbers of the first "ten" are endowed with an independent symbolic meaning in the series of sacredly significant numbers. (Such a meaning, however, is not always easy to explicate. According to Archpriest G. Fast, this concerns the definition of the ontological meaning of the number "five" in the Orthodox Christian worldview).
The mystical-symbolic meaning of other numbers is determined by applying to the numbers of ten, to which these other numbers are reduced, special operations of mystical mathematics - addition, subtraction, multiplication, division, identification. Yes, Rev. Maximus the Confessor in one of his spiritual speculations, the number twelve is considered as the sum of the sacredly marked numbers four and eight. He writes: The number twelve denotes "the present and the future, since the present is naturally characterized by the fourfold number of elements and substances, and the future is mysteriously contemplated in it by the number eight, as [an expression] superior to the sevenfold property of time" . In other types of his speculations, the number 12 appears as the sum of sacredly marked numbers: 1) 5+7; 2) 4+5+3; 3) 10+2; 4) 3+6+1+1+1. Or - as a product of sacred marked numbers 3 x 4.
More complex cases of determining the spiritual meaning of numerical messages with the help of mystical mathematics include an anagogical interpretation (interpretation through the search for "super-meaning") of the mystical meaning of the number thirty (30) by St. Maximus the Confessor. The number thirty is interpreted by him as the sum of elementary sacral significant numbers in the Orthodox Christian tradition - seven, five, eight, ten, and is symbolically associated with the person of Jesus Christ. In the interpretation of Rev. Maximus says: “The Lord, having revealed himself at the age of thirty, secretly teaches the secrets concerning Him, which become visible thanks to this number. For the number thirty, understood in a mysterious sense, represents the Lord as the Creator and Provider of time, nature, and intelligible [beings], which are above nature. [For the Lord is the Creator] of time through the number seven, for time is sevenfold; nature through the number five, for nature is fivefold and is divided into five parts by feeling; intelligible [beings] due to the number eight, because their existence exceeds the period measured by time. [The Lord] is the Providence through the number ten; through the holy ten commandments, people are brought to well-being, and the name of the Lord, who became man, begins with this letter mysteriously. (The first letter of the Greek name of Jesus Christ Ἱ, or iota, corresponds to the number ten). Adding five, seven, eight, and ten makes thirty, he notes. And the one who knows “how beautiful it is to follow the Lord, our Leader,” does not remain in ignorance about the reason that He revealed himself at the age of thirty, already having the opportunity to proclaim the gospel of the kingdom.
Mystical mathematics in the numerological interpretation of spiritual reality, however, has its limits, arising from the very essence of the number. Naturally, this kind of mathematics cannot be applied to God, who is above all number. The Most Holy Trinity transcends all number, although it is theologically expressed and revealed in the language of numbers. According to the Orthodox Christian doctrine, God is the same and the Ed "initsa and the Trinity, the Monad and the Triad, He is "and one-trinity, and three-one, with double equality, where 1 = 3 and 3 = 1" . In the Trinity there is the mysterious identity of the monad and the triad, the identity of a single nature and the differences of the three Hypostases.
But in this case, explains V.N. Lossky, we are no longer talking about the "material number" used for counting. Such a number cannot be applied to the spiritual realm, in which there is no quantitative increase. The “triple number”, referring to “the inseparably united Divine Hypostases, the totality of which (“the sum”, if expressed in an inappropriate language) is always equal to only one (3=1)”, is by no means a quantity. It signifies in His divinity "the inexpressible order." Consequently, Lossky sums up: “... “three” here is not the result of addition; three absolutely different realities cannot be counted; the three Absolutes are not subject to addition; “three”, which is beyond all calculation, beyond all opposition, establishes absolute difference.
V.N. Lossky relies in this reasoning on the patristic position of St. Basil the Great, who states: “We do not count by going from one to plurality by adding, saying one, two, three, or first, second, third, for “I am the first and I am the last, and besides Me there is no God” (Is 44.6). Until now, they have never said: “the second God”, but, worshiping God from God, confessing the difference of Hypostases, without dividing nature into plurality, we remain under one command” (quoted from).
Such a supralogical identity of the Monad and the Triad, inaccessible to logical interpretation, is revealed to the believer in a living religious experience. As St. Gregory the Theologian says: “I have not yet begun to think about the Ed" initsa, as the Trinity illuminates me with Its radiance. As soon as I began to think about the Trinity, the Ed "initsa embraces me again. When One of the Three appears to me, I think that It is the whole, so full of It is my vision, and the rest eludes me; for in my mind, too limited to understand the One, there is no more room for the rest. When I unite the Three in one and the same thought, I see a single light, but I can’t separate or consider the united light in any way ”(quoted from). And again: “When I pronounce the word “God”, you are illuminated by a single and triple light ... God is divided, so to speak, inseparably and combined separately; because the Deity is One in Three, and the essence of the Three is one, in which the Deity, or, more precisely, which is the Deity.
4. Symbolic interpretation of numerical messages: from "letter" to "spirit".
Rev. Maxim, completing his most complex interpretation of the numerological series 12, 42 360, 7 347, 245, 435, 7 036, 245, 5 525 from the Second Book of Ezra, symbolizing, according to his interpretation, the spiritual exit from the captivity of this world and the movement to the heavenly Jerusalem, writes: “Perhaps someone, thanks to the acquired wealth ... leading grace ... having surveyed the previous with a spiritual eye, will wisely reveal to us the thought hidden in these inscribed words, speculatively radiating the heavenly light of Truth to all and convincing those who are able to understand this that there is nothing inappropriate and in vain written by the Holy Spirit. And although we are not able to contain [completely] such a thought, [we perceive] everything in a mysterious way, in time and for the sake of human salvation, the beginning and end of which is wisdom. The idea that "nothing is done by the Lord senselessly and unworthy of the Spirit" is developed by St. Maxim and in other works (see).
What kind of thoughts, “radiating” on everyone in a speculative way, the “high light of Truth”, are revealed in the existing interpretations of the numerical messages of biblical texts using the operations of mystical mathematics? What planes of spiritual reality and Orthodox Christian dogma do they concern? And how do these invisible texts, standing behind the visible text of Holy Scripture, relate to the explicit teaching of the Church and Orthodoxy in general?
Let us consider some of these questions using the example of revealing, using the operations of mystical mathematics, the hidden meaning of the mysterious number 153 in the Gospel of John (John 21. 1-11), which tells how, after the appearance of Jesus to their disciples at the Sea of Tiberias, they pulled a net out of the sea filled with large fishes numbering one hundred and fifty-three.
In the interpretation of St. Cyril of Alexandria, this number is understood as the sum of three terms: the number 100 (10 x 10), symbolizing the fullness of the Gentiles, the number 50 (100: 2), symbolizing the "remnant of Israel" and the number 3, symbolizing the Holy Trinity. The spiritual meaning behind the numerical message of 153 large fish is read here as: "... the Gentiles and Israel are gathered together for the glory of the Holy Trinity."
A similar interpretation is offered by Theophylact of Bulgaria, according to which: “... not only pagans are brought to Christ, who can be called “hundred”, but also the Israelites, who can be understood as “fifty”. For when the fullness of the Gentiles enters, then Israel also will be saved (Rom 11:25-26). Three fish means faith in the Holy Trinity. For a hundred and fifty, that is, Gentiles and Jews, are not caught without three, since without faith in the Trinity no one is called caught. The Gospel of Mark mentions that Jesus Himself, before the miracle of feeding five thousand with five loaves of bread and two fish, commanded the apostles to “seat everyone in divisions on the green grass”: “And they sat down in rows, one hundred and fifty” (Mk 6. 39, 40 ).
According to the interpretation of Bl. Augustine, the number 153, represented as the number 50, repeated three times, with the addition of the number 3, symbolizing the Holy Trinity, expresses "the unity of the Spirit in His sevenfold action." According to one of the traditional interpretations, the number fifty appears as the number seven multiplied by itself, with the addition of one day, borrowed from the next century.
According to another interpretation, Bl. Augustine, the number 153 is understood as the number of "saved by divine grace, reconciled to the law." Indeed, the number 153 can be understood as the sum of the terms of the natural series 1, 2, 3, etc. up to and including 17 (i.e. like 1+2+3, etc.). In the number seventeen, interpreted as the sum of ten and seven, ten signifies the number of the law, and seven the number of the Spirit.
With the same logic of decomposing the number 153 into its symbolic components, St. Maximus the Confessor offers a more specific reading of the corresponding numerical message. Since, starting from one, he notes, one can come by adding up to the number 17, this number can mean that "the saved enter the Kingdom of Heaven through the fulfillment of the ten commandments and the seven gifts of the Holy Spirit." According to his other interpretation, the saved enter the Kingdom of Heaven “through faith in the Holy Trinity”, “the hope of the future [age]” (the number 50 is “transcending the sevenfold time”) and “through the operation of the commandments” (it is denoted by the number 100). Those, according to this interpretation, become "saved and worthy of the Kingdom of Heaven."
With all the variety of readings of the considered numerical message, symbolized by the number 153, the common thing is that in all of them we are talking about the concept-mythologeme of “salvation”, fundamental for the Orthodox worldview, as entry into the Kingdom of Heaven.
Some numerical messages of Holy Scripture, as interpreted by exegetes, convey in symbolic form the idea of "perfection". Such a meaning, in the vision of St. Maximus the Confessor, carries the gospel number 4000 in the episode of miraculous feeding on seven loaves, which he interprets as spiritual logoi. According to the interpretation of Rev. Maxim: “And the number of those themselves fed by these spiritual logoi clearly testifies to their true perfection…” .
The substantiation of this thesis in Rev. Maxima is made on the basis of the speculation of the number 4000 with the help of mystical mathematics and contemplation of the meaning of the resulting construction. According to the interpretation of Rev. Maxim, the number 4000 is based on four "generic units" - one, ten, one hundred and one thousand. Each of these generic units, except for the first, is both a unit and a ten. The very same number 4000, considered through the operations of decimalization and quadrupling, appears in St. Maxima as: 1, 10 (1 x 10), 100 (10 x 10) and 1000 (100 x 10) and finally 4000 (4 x 1000). (In Alexandrian exegesis, the number ten is interpreted as the number "perfect").
In the composition of these generic units, the first unit, according to the speculation of St. Maximus, is a symbol of mystical theology. The second is an image (Greek τύποϛ) of "divine economy". The third is an image (Greek εἰκών) of the voodoo and knowledge. And, finally, the fourth unit contains an indication (δήλωσιϛ) of the “universal most divine transformation of beings”.
The hidden mysterious content of the numerical messages in the Holy Scriptures, slightly revealed in speculations at different levels of contemplation, can be expressed in different ways. It can appear in the form of laconic mystical-ascetic and didactic maxims, an example of which is the two maxims of Bl. Theophylact of Bulgaria from his interpretation of the gospel episodes about the miracle of being fed with bread in the Gospel of Mark. According to the first of them: “Those who succumb to the five senses” cannot yet “endure the most difficult aspects of the understanding of the Law and the Gospel,” and only the apostles can do this. According to the second: "Learn from the history under consideration that we must be content with only what is needed, and ask nothing more."
But the reconstructed mysterious content can also appear in the form of detailed theological reasoning, approaching in terms of its argumentation and depth to philosophical and theological treatises, substantiating and developing the truths of manifest speculations. This is the interpretation of the mentioned numerological series 12, 42 360, 7 347, 245, 435, 7 036, 245, 5 525 from the Second Book of Ezra by St. Maxim, which required him to create a whole "arrhythmological theology".
According to one of the spiritual meanings seen by St. Maxim, when contemplating the mentioned numerological series, the Word-Creator takes out of captivity and leads to heavenly Jerusalem those who have become, "as far as possible, close to Him." Such Scripture, "symbolically embellishing", compares with the mentioned species and numbers of people and animals. For, as Rev. Maxim, “every God-loving and righteous person, ascending in an intelligible way to the heavenly Jerusalem, completes [with himself] the named numbers of various types, bringing the logos of each type and number into the fullness of a single virtue and knowledge” . The main idea of these words, according to A.I. Sidorov, lies in the fact that "a person who lives according to Christ and in Christ, through his spiritual work and knowledge, realizes in himself the fullness of ... the mountain world" . And, as S.L. Epifanovich, the soul, collecting divine energies in itself, “itself becomes the Logos in miniature, accepts Him into itself” and, thus, “completely resembles God and becomes worthy of divine indwelling.”
Analyzing the essay of Rev. Maxim “Questions to Thalassius”, containing a symbolic interpretation of the numerological series from the Second Book of Ezra of the Old Testament, S.L. Epifanovich notes that it is "rather a mystical-ascetic than an exegetical work." And this is no coincidence. For Rev. Maximus The Holy Scriptures of the Old and New Testaments, patristic Tradition, mystical and dogmatic theology, as well as ascetic asceticism are united as different forms of manifestation, comprehension and embodiment of the divine Revelation. Experienced knowing the boundlessness of the meaning of Holy Scripture, St. Maximus sought in his numerological contemplations to see in Holy Scripture as the fullness of divine Revelation the meanings and ideas (the logoi of Providence and Judgment) that live secretly in Scripture and are gradually revealed in the course of history in the field of moral life, spiritual knowledge and dogmatic consciousness.
5. "Gematria" and the limits of the numerological interpretation of the biblical text.
Since ancient times, attempts have been made to unravel the secret meaning of the Holy Scriptures with the help of methods based on the idea of an inseparable semantic connection between a number and a word (name). Such favorite methods of antiquity include a technique aimed at finding and interpreting the sums of numbers corresponding to the letters of the implied, i.e. behind the number of letters, the name. And - the reverse, more complex technique, which consists in establishing the name behind the corresponding number (“gematria”).
So, the numerological equivalent of the name of Jesus (Christ) in its Greek transcription “Ἱῃσοῡς” is the number 888. The number of the name of Jesus was calculated by the ancient hermeneutics by adding the numbers corresponding to the letters of the name “Jesus” in Greek. Namely, by adding the number 10, corresponding to the first letter of this name Ἱ ("iota"), the number 8, corresponding to the second letter of the name ῃ ("ita"), the number 200, corresponding to the third letter of the name σ ("sigma"), the number 70 , corresponding to the fourth letter of the name ο ("omicron"), the number 400 corresponding to the fifth letter of the name ῡ ("upsilon") and, finally, the number 200 corresponding to the last letter of the name ς (σ). As a result of adding the numbers 10, 8, 200, 70, 400 and 200, the number 888 is obtained - triple eight. Further semantic interpretation of this number is already based on the intimate knowledge of the mystical semantics of numbers in the Orthodox Christian tradition. In the mystical-religious symbolism of Christianity, the idea of higher perfection is associated with the number 888.
If the establishment of a numerical correlate for a name and its semantic interpretation usually does not present any special difficulties for a hermeneutic, then the unambiguous determination of a specific name behind the corresponding number, based only on the methods of numerology, is often an unsolvable task due to the variety of possible interpretations.
This situation has developed around the attempts of an onomatological interpretation of the "number of the Beast" 666 in the "Apocalypse" of John the Theologian. As Rev. S. Bulgakov in his experience of the dogmatic interpretation of the "Apocalypse": "The "Number of the Beast" - 666, or, in another version, 616 - always represented the greatest mystery in the interpretation of the Apocalypse ... the exact decoding of the "animal number", in any case, is not indisputable . Obviously, a special key is needed for this, suggesting a special “wisdom” of the initiates.
Knowledge of the symbolism of the number in the Christian tradition allows us to establish only a general, negatively colored, although rather vague meaning of the “number of the Beast”. This is what Rev. S. Bulgakov: “As for the nature of the number itself 666 = 2 x 333, it belongs to the category of apocalyptic figures, expressing, on the one hand, the highest power and quality - three times, but doubled, so to speak, in a double aspect, expressing ambiguity and deceit. In comparison with the sacred number 7, it also expresses a certain incompleteness and inferiority: 6 = 7 - 1, and some kind of shadow lies on it. In general, to this day, only fortune-telling remains to interpret this number. The key to the onomatological interpretation of the "number of the Beast" was lost over time. According to Prot. Sergius, for such an interpretation, a new revelation is needed: “If we recognize here the mystery of the revelation about this number of the beast, which was accessible to contemporaries, then for us it has long ceased to be accessible, more precisely, from the very beginning, and only in vain disturbs the thought with its mystery. As far as the Lord pleases, the mystery of this name in the fullness of time will be revealed to the end ... Here a new revelation is needed, which is not extorted by conjectures and tricks, until it is given from above.
According to the observation of modern patrolologists, not only the biblical texts themselves, but even some of the patristic symbolic interpretations of the Holy Scriptures in terms of the perception of their numerological symbolism often remain incomprehensible. An adequate interpretation of such interpretations requires the combined efforts of theologians, cultural historians and mathematicians.
6. Mystic-symbolic interpretation of numbers in the modern era.
In conclusion, let us consider the question of whether the mystical-symbolic perception of the numerological layer of the Holy Scriptures and, more broadly, the spiritual reality of the Church and the world as a whole is a living phenomenon today or is it just a fact of history. Although symbolic exegesis as a way of interpreting the biblical text was ousted from European biblical studies already in the era of the Reformation in the 16th-17th centuries. However, the universal types of worldviews underlying the Alexandrian and Antiochian approaches to the interpretation of Holy Scripture - symbolic realism (mysticism) and nominalism (rationalism) - continue to exist today, manifesting themselves in various forms and spheres.
Elements of the Antiochian approach can be clearly traced in the interpretation of the Gospel of John by Bishop Cassian (Bezobrazov). Commenting on some historical examples of the symbolic interpretation of numbers in this Gospel, Bishop Cassian emphasizes their artificial nature. He argues that such interpretations are far from the thought of the evangelist and that in the relevant fragments of the gospel text "the emphasis does not lie on the symbolic meaning" . This approach of Bishop Cassian echoes the historical criticism of symbolic exegesis, which notes that many interpretations of the biblical text, although they have a certain basis in “allegorical, literal and numerical symbolism”, are increasingly moving away from the direct meaning of the text. And this can lead to the emergence of a "parallel biblical world."
The manifestation of a lively mystical-contemplative numerological mindset, consonant with the Alexandrian approach, is observed in the attempts of the philosophical and theological deduction of the seven sacraments by Fr. P. Florensky, who in his “Philosophy of the Cult” states: “The seven sacraments correspond to the seven main layers of our life; one grace is poured into seven streams ... because we have exactly seven mouths that receive grace ... There are seven sacraments because there are seven foundations of the human personality, and there are not only seven of them, but there should be seven, no more and no less ... So, there are seven sacraments and there should be seven, no more and no less.
In these discussions, Fr. P. Florensky relies on the living experience of the mysticism of number, which permeates the church consciousness of all ages. As Metropolitan Veniamin (Fedchenkov) notes today in the sketch “The Mysterious Ogdoad” from the work dedicated to the Orthodox Twelfth Feasts: ““The Eighth Day” (according to common usage in the church consciousness) means a blessed future age. And "seven" denotes the present earthly existence. The experience of number as a living reality is seen in the self-consciousness of some modern believers when they perceive reality in an apocalyptic key and experience some reflexes of the "number of the beast" in modern life. According to some journalists, the fear of the number 666 even received a special name - “hexakosioyhexekontahexaphobia” (from other Greek ἑξακόσιοι ἑξήκοντα ἕξ - six hundred sixty-six).
The living experience of the mysticism of the number is also captured in the following reflection of A.F. Losev about the mythology of electric light, cited in his “Dialectics of Myth”, which says: “The light of electric bulbs is a dead mechanical light ... There is no grace in it ... there are no numbers, about which Plotinus said that these are smart statues, embedded in the root of things, but there is accounting, bookkeeping and the stock exchange ... ". And further: “This is a multiplication table that has become light, and smart doing, expressed on a balalaika ... You can’t pray in electric light, but you can only present a bill ... ridiculous ... for an Orthodox - to replace the living and fluttering flame of a candle or lamp with a trivial abstraction ... a vulgar electric lighting".
As A.F. Losev in his response to the study of the pianist and musicologist M.M. Gamayunova “Dialectics of word, number and sound in the work of I.S. Bach ":" The number for him (the author - V.P.) - and here he remains true to the whole worldview of Bach - is not just an ordinary counting tool and not just a multiplication table, but a vitally trembling structure of reality itself ”(quoted from). And "the life of numbers is the essence of music". With the help of "detailed and very subtle musical-numerical analyses" M.M. Gamayunov comes to the conclusion in his research that “the numbers symbolizing the basic concepts of the Christian religion turn out to be multiples of the “personal” Bach numbers” .
This Alexandrian position M.M. Gamayunov is opposed by the Antiochian position of the musicologist M.I. Druskin, who, mentioning the use of the numbers 3 and 6 by Bach in his instrumental cycles, just like Bishop Cassian (Bezobrazov), who denied the adequacy of the symbolic interpretation of the biblical text, notes: “However, those researchers who are looking for a secret in these numbers are mistaken, the sacred meaning is supposedly a symbol of the divine trinity. The explanation for this is simpler - practical: it was possible to perform with a pause, intermission, or two cycles in a row, and then two more, or - with a pause - three in a row.
MM. Gamayunov, on the other hand, argues that Bach, as an artist who creates “in Nomine Dei” (“for the glory of the Lord”), who considered the Bible in German and Latin to be his reference book and was well acquainted, in addition, with biblical symbolism, “could not think” creation "in isolation from the number 6". After all, this number, according to the classical biblical understanding, dating back to the Book of Genesis, is a symbol of divine creation. The very same musical creativity was for Bach, as it is revealed from the analysis of his alphanumeric transcriptions, "the fusion of universal human creativity with divine creativity."
The material was prepared according to the lectures of the Sunday School
Bibliography:
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Further, after the first ten, after the mysterious number 10, two-digit numbers begin. They are combinations of single digits and are therefore secondary to them. Each two-digit number, by summing up its constituent digits, can be reduced to a single-digit number, which should be considered its hidden essence. Such a one-digit number is related to a two-digit number as an entity is to a phenomenon. If single-digit numbers are divine and archetypal, then two-digit numbers can be defined as "numbers of creation." Nevertheless, since the act of Creation is considered sacred, then two-digit numbers also carry a sacred aspect. Calculations and divination usually take into account only the numbers belonging to the first nine. Let's briefly consider the symbolism of some of the most important two-digit numbers for us.
Number II (Eleven)
It was considered a sacred number, symbolizing "duality in the use of force" (Mobius), which led either to purifying spiritual consequences, or to destruction and chaos. This is due to the ambivalent nature of the number II, based on the negation of 10.
Biblical semantic symbolism, developed by Augustine, says that if ten is the law, then the number eleven carries a revolutionary trampling on any idea of legality. In the sacred esoteric sense, it is a number symbolizing the concept of purification, a sign of life and death, opening the way to higher spheres of being. Represents the number of the most faithful disciples of Jesus Christ. X. E. Kerlot writes the following about the number II:
"Eleven symbolizes transition, excess and danger, as well as conflict and martyrdom. According to Schneider, there is a certain infernal property in it: since there is a certain excess of the perfect number (ten) in it, then, therefore, it means intemperance; but at the same time time it corresponds (like the deuce) to the mountain in the form of a mandorla, the central point of the symbolic Transformation and the antithesis, since it is composed of one plus one (comparable in its mode of formation to the deuce)."The occult-hermetic tradition identified with the number II the idea of egregor chains controlled by divine will. The ratio of the numbers 5 and 6, that is, their addition 5 + 6 = 11, gives the formula used in ceremonial magic: "The microcosm acts on the macrocosm" (the numbers 6 and 5 were considered the numbers of the Macrocosm and the Microcosm). The Sufi tradition also attached great importance to the number II, considering it the main one in its numerical symbolism, where it meant one of the names of Allah. René Guénon emphasized the universal presence of the number II in the symbolism of Dante and many secret organizations, and spoke of the importance of his writings:
"22 is the number of letters of the Hebrew alphabet, it is known what it means in Kabbalah; 33 is the number of years of the earthly life of Christ, which is found in the symbolic age of the Masonic Rosicrucian, as well as in the number of degrees of Scottish Freemasonry; among the Arabs, this is the general numerical value of the name of Allah, and 99 is the number of major divine attributes according to Islamic tradition."The deep sacredness of the number II is emphasized by the researcher of ancient Egyptian numerology I.P. Shmelev, who writes the following about the surviving crypts of the country of Kem:
"In the crypt of Khesi-Ra there were 22 panels, among which there was one capital one ("dean"). This means that there are II fields with images and the same number on the back sides, on which diagrams are written, apparently explaining the use of canon technology. Total 22 fields that carry information... The basic scientific provisions (principles) of Ancient Egypt are formulated in 22 arcana, consisting of two groups of II arcana each.The first group outlined the fundamental ideas about the world order.The number 22 was magical (power), because the first unit the second step (tier) of the decimal system is the initial (setting) step of the next decimal "layer" - it is also the "hierarch" of the previous ten. The "brain trust" of Ancient Egypt, as you know, were the priests-HIEROPHANTS (reading fate or knowing the future) - keepers of secret (hermetic) knowledge, which, as noted, included the knowledge of harmony. Upper Egypt) and the same number of "understudies" in the North (in Lower Egypt)."Guenon points out that "The number 22 was retained in the ritual of the 33rd Scottish degree, in which it is associated with the date of the abolition of the Knights Templar, calculated according to the Masonic reckoning, and not generally accepted."
It is worth recalling the 11-year cycle of solar activity, which, according to Chizhevsky's discovery, has such a great impact on the Earth.
Number 12 (Twelve)It was considered a superperfect number, a symbol of the "philosopher's stone", completeness and the divine circle that rotates the universe. The twelve-fold structure of the universe, the presence of the number 12 in many realities of life and religious and spiritual traditions have been noted by many researchers. So Losev, speaking of ancient culture and the works of Homer, testifies:
"In addition to the 12 Hesiod titans cited above, we find in Homer: 12 Thracians killed by Diomedes, 12 dead Trojans when Achilles appeared after the death of Patroclus; 12 captives sacrificed by Achilles; 12 sacrificial bulls, 12 participants in the Odyssey intelligence, 12 Ithaca suitors of Penelope , 24 (twice 12) suitors from Zam, 12 slaves engaged in grinding grain, 12 infidel and executed maids in the house of Odysseus, 12 Theakian kings, 12 horses of Agamemnon for reconciliation with Achilles, 12 foals of Boreas, 12 sacrificial calves of Hector, 12 bulls as the price of a tripod for the winner of the games in honor of Patroclus, 12 mares for one of Penelope's suitors, 12 legs for Scylla. , amphoras, axes, ornaments, clothes."Indeed, "12 signs of the Zodiac, 12 hours of the day and night, 12 main Olympic gods, 12 biblical tribes, 12 apostles, 12 days of Christmas" according to A. Holgin, a researcher of the symbolism of numbers, speak of the all-penetrating and omnipresent nature of the number twelve. Arcanological hermeticism connects with this number the idea of sacrifice, as the only possible condition for man's ascent to God. H.E. Kerlot writes: "Twelve symbolizes cosmic order and salvation. It corresponds to the number of signs of the Zodiac and is the basis of all duodecimal groups. The concepts of space and time, as well as the wheel and circle, are associated with it."
The number 12, many occultists note, is a product of 3 and 4, containing all manifestations of matter and spirit, various rhythms of the universe, the world order of the manifested cosmos.
Of all the numbers, "twelve" has the widest scope, since the Tarot formulas contain two groups of twelve and four of fourteen, but the components of these numbers do not have sacred and archetypal significance. Kerlot writes about this:
"Given that the two essential prototypes of quantity are the numbers "three" and "four" (meaning, respectively, dynamism or internal spirituality, and stability or external activity), it can be argued that their sum and their product give two numbers following them in significance: "seven" and "twelve". The latter corresponds to the geometric dodecagon; however, it can also be associated with a circle, since their symbolic meanings are almost identical. Thus, systems or schemes based on a circle or cycle tend to receive in the form of a finite limit the number "twelve" Even if at the beginning the structures consist of less than twelve elements, later they tend to tend towards the perfect number "twelve", as, for example, in music, where the modal scale of seven notes developed into the twelve-note system of Arnold Schoenberg and his school ."The circular nature of the number twelve testifies to the presence in it of a special order based on schemes capable of disintegrating either into a purely internal three-part division of an external four-fold scheme, or into an external four-part division of an already internal three-fold scheme. All this is evidence of the special symbolism of the Zodiac, built on the principle of the possibility of the manifestation of the four elements in three different ways (levels). Together this gives twelve divisions. The mystic Saint-Yves d'Alveider believed that in communities of people following the symbolic tradition, "the circle that stands highest and closest to the mysterious center consists of twelve divisions, which represent the highest initiation (abilities, virtues and knowledge) and which, among other things, they correspond to the Zodiac." Interesting thoughts about this number are expressed by Guenon, who argues that the duodecimal formula can be found in the "circular Council" of the Dalai Lama, in the person of the legendary knights of the Round Table and the historical twelve peers of France, Kerlot indicates that, according to this principle, the Etruscan state was divided, and Romulus established the institution of twelve lictors.
The symbolism of the number 12 was closely connected with the image of Heavenly Jerusalem. The revelation of John the Theologian contains the following description of the Mystical City:
"He (the city) has a large and high wall, has twelve gates and twelve angels on them; the names of the twelve tribes of the sons of Israel are written on the gates: three gates from the east, three gates from the north, three gates from the south, three gates from the west. Wall city has twelve foundations, and on them are the names of the twelve Apostles of the Lamb." Elsewhere in the Apocalypse it says: "And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and the Lamb. In the midst of its street, and on either side of the river, is the tree of life, bearing twelve fruits, yielding its fruit every month; and the leaves tree for the healing of the nations."Number 13 (Thirteen)
Usually the number 13 is considered unlucky, because in many countries this figure is not on the doors of offices, hotel rooms, ship cabins, houses. This is due to the fact that this number per unit exceeds the dozen considered super-perfect, and this is dangerous by disharmony, an explosion, too rapid a transition to a new quality. Hence the connection of this number with the concept of death, since the latter means the transition to a new phase of life, which is another being in relation to this worldly existence. The occult tradition claims that the number 13 contains several varieties of death, depending on the causes that cause it, which is expressed in various ways of decomposing the number itself. Here are the types of death Moebius identifies:
1) 13=1+12 - death voluntarily accepted as a sacrifice;
2) 13=12+1 - violent death;
3) 13=11+2 - death consciously chose its pole;
4) 13=3+10 - natural death from the point of view of human logic;
5) 13=10+3 - natural death from the point of view of macrocosmic logic, death in childbirth;
6) 13=4+9 - death revealing its secrets during initiation
7) 13=9+4 - premature death from unsuitable living conditions;
8) 13=5+8 - death due to the requirements of the law (for example, the death penalty);
9) 13=8+5 - death based on violation of the higher law, i.e. suicide;
10) 13=6+7 - death in the struggle for the victory of the idea;
11) 13=7+6 - death in an unequal struggle;
12) 13=12+1 - death as a consequence of the completion of man's task on earth.The number 13 played an important role in necromancy and dark cults, where it was used as a power to summon spirits. At the same time, from an esoteric point of view, the number 13 symbolizes death, after which the transformation and resurrection begin.
The number 13 is prominent in Masonic symbolism. It was introduced into the US Seal at the time of the adoption of the Constitution in 1789. The 13 stars above the head of the American Eagle represent the 13 states that joined the Union. Solomon's seal with its magical basis includes 13 stars. Symbolism researcher F. Goodman writes in his book "Magic Symbols":
"The number 13 was undoubtedly of great importance, which explains the presence of thirteen arrows in the left paw of the eagle and thirteen shoots of the olive branch located in the other paw. One paw symbolizes peace, the other war ... these extremes were a reflection of the demands of the time."The thirteenth Aeon was considered in the Gnostic tradition as the main one, controlling the remaining twelve and associated with Jesus Christ.
The mystical root of the number 13, which comes as a result of the theosophical addition of the numbers 1 and 3, is the number four - the sacred tetractys of the Pythagoreans.
Number 14 (Fourteen)Expressing the Rosicrucian point of view on this number, Möbius defines its main quality as "moderation". Ancient authors consider it in a similar way, identifying 14 with the idea of hermetic balance.
A. Holgin recalls that it consists of two sevens, which among the ancient Kabbalists was considered a sign of happiness and "meant the number of transformations." X. E. Kerlot argues that "fourteen stands for merger and organization, as well as justice and restraint." The arcanological approach to the number 14 connects it with the concept of deduction, reversibility or irreversibility of certain processes, and "synthetic study of the entropy of closed systems" (Mobius).
The mystical root of the number 14, obtained as a result of the theosophical addition of the numbers 1 and 4, is the number five.
Number 15 (Fifteen)This number has been considered by many authors and what distinguished their opinions is their diversity. Some saw in this number a divine manifestation, others, on the contrary, a diabolical beginning. So X. E. Kerlot quite categorically stated that "fifteen is clearly erotic and associated with the devil." Indeed, one of the meanings of Arcana 15 is the figure of Baphomet, the lowest aspect of which can be identified with the devil. However, the number 15 also had other, much more positive, meanings and was present in the biblical numerical symbolism. A. Holguin gives the following characteristics of fifteen:
"The number of spiritual ascensions, the fifteenth of the seventh month was respected and sanctified. Mysteriously connected with the problem of good and evil. It can imperceptibly make a person a slave to pentagrams. For the cabalists, it represented the meaning of evil."The number 15 in occult philosophy and practice was identified with the so-called whirlwind, which has a dual nature. If we approach the innermost essence of the number 15 from the point of view of arcanology, then we can come to the idea of choosing paths inherent in the very nature of the Arcanum. This is predetermined by the mystical root of the number 15, which is equal to the number six, which again is associated with the idea of original choice.
Number 16 (Sixteen)It was considered a lucky number, since Pythagorean symbolism conceived it as composed of four fours - sacred tetractys. Multiplying four by four acted as a guarantee of happiness.
The number 16 is closely related to the number 10: both of them, according to the definition of Rene Guenon, "occupy the same place, the fourth, in the sequence of numbers, both triangular and quadratic." In other words, they are contained both in a triangle and in a square. In sum, they give 26, but this number is the numerical value of the letters that form the famous arcanological tetragram - "yod-he-wow-he". Guénon notes that "10 is the numerical value of the first letter (yod), and 16 is the sum of the other three letters (het-wow-het); this division of the tetragram is perfectly normal, and the correspondence of its two parts is also very significant: Tetractys is thus identified with yod in the triangle, while the rest of the tetragram is inscribed in a square placed under the triangle. Both the triangle and the square contain four rows of dots found in those geomancy figures which, by their quaternary combinations of 1 and 2, give the number 16=4x4. Guénon says further that "geomancy, as its very name indicates, is in a special connection with the earth, which, according to the Far Eastern tradition, is symbolized by a square."The astrological tradition, which considered the laws of action of numbers in the metaphysical plane of thought, associated the number sixteen with the concept of "deduction", built on the approval of some theses at the expense of others. - If you look at how this principle of deduction works on all three occult planes, it becomes clear why there are three headings of the sixteenth Arcana have such a general meaning: "Logical exclusion", "Astral compulsion" and "Physical destruction". This general meaning of the number 16, associated with the idea of struggle, overcoming and submission, is due to the fact that its mystical root, which comes as a result of the theosophical addition of the numbers 1 and 6, is the number seven, symbolizing victory and domination.
Number 17 (Seventeen)It was considered a number that gives hope. The arcanological tradition associated it with the idea of foresight, the ability to look into the future, therefore, in almost all arcanological treatises, astrology, which in a certain sense is the science of predicting the future by the arrangement of stars, was considered against the background of the presentation of the essence of the seventeenth Arcana. That is why the large eight-pointed star, surrounded by the same small ones, was considered the graphic symbol of this Arcana and the number. Hence the headings of the seventeenth Arcana, explaining the deep essence of this number - "Hope", "Intuition", "Natural divination", associated with the ability to read the signs of nature, that is, the ability to comprehend the external with the help of the internal. This ability is based on a deep balance between the inner and outer, which in turn goes back to the mystical root of the number 17 (1 + 7) formed with the help of theosophical addition - the number eight, which is a symbol of balance and karma.
Number 18 (Eighteen)In occultism, it was considered a number that brings misfortune and punishment, personifying rock. The arcanological tradition associates it with the concept of "occult enemies", and even "envoltation", as well as with the operation of the hierarchical law, which in this case can have a negative connotation.
The mystical root of this number, to which the theosophical addition of the two numbers that make it up (1 + 8) comes, is the number nine - the last single-digit digit of the natural series of numbers and, accordingly, the last archetypal single-digit number. The properties of the numbers 9 and 18 will be considered in more detail separately, in the chapter "Numbers, cycles, history".Number 19 (Nineteen)
The Hermetic tradition connects this number with the Sun and the idea of "solar work", proclaimed by Hermes Trismegistus. The alchemists saw in it a sacred symbol of gold and believed that it is also the number of the "philosopher's stone", which carries completeness and perfection, which are born from the combination of the first and last digits of the archetypal plan. In Kabbalah, this number was also considered as auspicious, since it consists of two lucky numbers, generating an even happier and more perfect number.
The mystical root of the number arrived at as a result of the act of theosophical addition of two numbers (2 + 9) is the number ten, personifying the idea of completeness and law.Number 20 (Twenty)
This number, which completes the second ten of two-digit numbers, symbolizes the idea of change, evolution, renewal. One of the subtitles of the twentieth Arcanum is the concept of transformation taking place in time. This is due to the fact that the planet Saturn, esoterically responsible for controlling the processes of time, is considered, according to Möbius and the Rosicrucian tradition, the astrological patron of this Arcana.
The mystical root of the number 20, which comes as a result of the theosophical addition of two numbers of its components (2 + 0), is the number two - a symbol of Great Nature, the Mother of All Existing and Divine Duality.
Number 21 (Twenty one)It was considered the number of the "crown of magic". From the arcanological point of view, the twenty-first Arcana is exceptional and stands out from other Arcana so much that it has been given a second special name - the "zero" Arcana. The number 21 is associated with divination, incantations and theurgical actions, since it consists of three sevens or seven triples, the combination of which was considered to have extraordinary occult properties. Therefore, prayers, mantras, incantation formulas of various religions and esoteric traditions require either three or seven repetitions.
The mystical root of the number, which comes as a result of the act of theosophical addition of two numbers of its components (2 + 1) is the number three - a symbol of the Divine Mind, the Son, Harmony.
Number 22 (twenty two)It was considered a number that personifies the highest Mind and deep wisdom, which has a final final character. No wonder the graphic symbol of this number is the great Serpent biting his own tail. The number of letters in the Hebrew language, the alphabet of which was considered solar.
The mystical root of the number 22, which comes as a result of the act of theosophical addition of two numbers of its components (2 + 2), is the number four - the divine Tetractys of the Pythagoreans.
Number 24 (twenty-four)It was considered sacred both in the East and in the West. The Indian philosophical system Sanhya considered this number as a sacred symbol of the universe, corresponding to the number of primordial qualities (sattvas) of which it consists. The alchemical tradition sought to link this number with geometric spatial properties, spoke of six pyramids, "each of which consists of four triangles," signifying the elements and summing up "the magic number 24, the number of the Elders before the Throne" (Manly Hall).
Jacob Boehme considers the number 24 as a mystical doubling of the number 12, associated with the number of letters of the alphabet:
"The number twelve covers two kingdoms: angelic and human. Each of these kingdoms, in turn, contains two seners: one fiery - the property of the abyss, and the other airy - the property of animals and earthly creatures. The center of each of these seners produces new seners, terrestrial or fiery, depending on the planet; this is how the number twenty-four occurs, and here is the basis of the letters of the alphabet.
The mystical root of this number is the number six - a symbol of cosmic balance.
Number 26 (Twenty six)It was considered a sacred number primarily in the Kabbalistic tradition. If we consider the Tree of Sephiroth and add up the numbers of the four Sephiroth in the central column, starting at the highest point of the Tree - the Crown (Keter), then the resulting sum 1 + 6 + 9 + 10 will be equal to the number 26. Therefore, this number is called the number of Jehovah.
The mystical root of the number 26 will be the figure eight - the symbol of Karma with its law of balance between cause and effect.
Number 27 (Twenty seven)The Pythagorean tradition considered this number sacred, at the level of the third ten, completing the cycle of the first numbers and representing the symbol of the World Soul both in its static and dynamic aspects. Outlining the Pythagorean and Platonic system of views on numbers, the French astronomer and esoteric Camille Flammarion wrote:
"... 27 is the sum of the first linear numbers, - numbers that are prime to each other, their squares and cubes, added with unity: first 1, meaning a point; then 2 and 3, the first prime numbers, of which one is even, and the other - odd; 4 and 9, the first areas, both squares, one even and the other odd; finally, 8 and 27, both volumes or cubes, one even and the other odd; and the last (i.e., 27 ) is the sum of all (F3) first ones.So, taking the number 27 as a symbol of the universe, and the numbers contained in it as symbols of the elements and constituent parts of the universe, it turns out that the World Soul, which is the basis and form of the world composition and order, contains the same elements as the number 27." The mystical root of the number 27 is the number nine.
Number 28 (Twenty-eight)It was considered a number mystically associated with the moon, since it was equal to the number of days of the lunar month. Sacred number in Islam. The number of letters in the Arabic language, the alphabet of which was considered to be lunar.
In the Kabbalistic tradition, 28 is the number of a perfect person, whose triune composition (spirit, soul and body) has a numerical expression. José Argüeles states that "28 is the sum of 1+2+3+4+5+6+7, which can be represented as a triangle with a side equal to seven". Therefore, three periods of 28 years equals 84, the number that is considered the ideal length of human life.
The mystical root of the number 28, which comes as a result of the act of theosophical addition of the two numbers of its components (2 + 8), is the number ten - the Sacred Decad of the Pythagorean tradition.
Number 32 (Thirty two)In the Pythagorean tradition, it was considered a symbol of justice, because, as A. Olgin wrote, "it can be consistently divided into equal parts without giving any preference." The sacred number of Kabbalah, which the Jewish tradition endowed with special wisdom and with which the idea of 32 paths to God was associated.
The Kabbalistic tradition calls these Paths the thirty-two teeth of the Great Face, or the thirty-two nerves coming from the Divine Brain. Manly Hall notes that they are "analogous to the 32 degrees of Freemasonry which elevate a candidate to the position of Prince of a Royal Secret". The name of God in the original Jewish scripture occurs 32 times in the first chapter of the book of Genesis.Kabbalists believed that "ten (numbers) plus twenty-two (letters) give the occult number 32, which means 32 paths to the knowledge of the Secrets of Creation, carefully hidden from the uninitiated.
Manly Hall states that "in the mystical analysis of the human body, according to the rabbis, the 32 dorsal vertebrae lead up to the skull - the Temple of Wisdom."
The mystical root of the number 32, which comes as a result of the act of theosophical addition of two numbers of its components (3 + 2), is the number five - a symbol of the Divine individuality and the Perfect Man.
Number 33 (Thirty-three)The sacred number of many spiritual traditions, including the Russian one (thirty-three heroes, thirty years and three years).A. Olgin writes:
"Some researchers find a connection between 33 letters of the alphabet and 33 vertebrae in the human spine. And even the number of cervical (7), thoracic (12), lumbar (5), sacral (5) and coccygeal (4) is not considered a simple series of numbers. On one on the other hand, they correspond to certain letters of the alphabet, on the other - to 7 main planets, 12 signs of the Zodiac, 5 primary elements in the state of YANG, 5 primary elements in the state of YIN and 4 elements - Fire, Air, Water, Earth.In many traditions, including the Christian one, it is considered a symbol of a sacred age, upon reaching which a properly developing person fully reveals all spiritual powers and abilities. Age of Jesus Christ.
The mystical root of the number 33, which comes as a result of the act of theosophical addition of two numbers of its components (3 + 3), is the number six - a symbol of cosmic balance.Number 40 (Forty)
It was considered the number of absolute completeness, completeness. Blessed Augustine believed that the number 40 expresses a person's journey to truth and God. Christ fasted in the wilderness for 40 days. A. Olgin points out that “for the normal internal development of a child, you need to wear it for 7x40 = 280 days - ten (“full number”) lunar months and that the word “quarantine” literally means “forty-day period.” The researcher of numbers A. Zinoviev wrote :
""Forty" is also a unit of account. "Forty forties" is a lot and at the same time a systematized set. "Forty frosts after the feast of the forty martyrs." of all, universality, council.Therefore, let us denote:
All=40, Universe=40, Council=40, Christ=40." The mystical root of the number 40 is the sacred Tetractys of the Pythagoreans.
Number 49 (Forty nine)It was considered a sacred number in the Gnostic tradition, since in it another sacred number - seven - is repeated seven times. It acted as a symbol of the number of Divine fires - the main evolutionary forces of the universe. Agni Yoga, continuing this tradition, speaks of these fires as hidden invisible psycho-energetic centers of man, the opening and fiery transmutation of which leads to Initiation.
The mystical root of the number 49 is four - the sacred Tetractys of the Pythagoreans.
Number 50 (Fifty)It was considered sacred both in Islam and in European mysticism (Alchemy, Kabbalah, Rosicrucianism), where it was associated with the idea of liberation from slavery and complete freedom. The property of freedom was given by a combination of the number 5 and the number 10, as a result of the multiplication of which the amount of freedom was multiplied tenfold, due to this turning into a new quality. It was common in ancient Greek mythology (fifty Danaids, fifty Argonauts, fifty sons of Priam and Egypt), which prompted
X. E. Kerlot consider it "a symbol of that powerful erotic and human quality, which is so typical of Hellenic myths."
The mystical root of the number fifty is the number five - the symbol of the Perfect Man and the Highest Freedom.
Number 60 (Sixty)The researcher of the symbolism of numbers A. Olgin writes: “Like 3, 7, 12, the number 60 has long been considered sacred. Along with the decimal system, the Chaldean magicians, who knew how to perform complex astronomical calculations, used the sexagesimal system. Fragments of this knowledge have come down to us: the circle is divided by 60 degrees, each degree has 60 minutes of 60 seconds each, an hour lasts 60 minutes, etc." Many of those who have studied numbers (Blavatsky, Guénon, Hall) have pointed to an internal connection that exists between the number 60 and the circle. The mystical root of the number 60 is the six - a symbol of Divine balance.
Number 64 (Sixty four)
It was considered a sacred number in ancient Chinese symbolism. The "Book of Changes" speaks of 64 hexagrams, the meaning of which must be unraveled. In addition to this book, the sacredness of this number is well illustrated by the game of chess, since the chessboard, as you know, is divided into 64 cells. The meaning of the figures and their movement is deeply symbolic. Manly Hall gives the following description of the esoteric meaning of the game of chess, as accepted in both the Indian and Persian Zoroastrian traditions:
"The white king is Ormuzd, the black king is Ahriman, and in the expanses of space an endless war is played out between Light and Darkness through all the ages. From the philosophical side, the king represents the spirit, the queen represents the mind, bishops (elephants) - emotions, knights (horses) - vitality and castles (rooks) - the physical body The pawns and pieces on the side of the king are positive and those on the side of the queen are negative The pawns (eight parts of the soul) are sensual impulses and instruments of perception The white king and his retinue symbolize the Self and its means. The black king with his entourage symbolizes not the Self, but the false ego and its legion.The game of chess thus represents the eternal struggle of the parts of human complex nature against its own shadow.The nature of each chess player is revealed in the way in which he moves the pieces, and geometry is the key to its interpretation For example, the rook (brow) moves along the cells, and the bishops (emotions) move diagonally: the king, being a spirit, cannot be captured, but lost breaks the game, being surrounded in such a way that he cannot escape capture.
The mystical root of the number 64 is one - the source of all numbers and the symbol of the first unity.
Number 66 (Sixty six)This number is especially revered in Islam, where it is seen as one of the encrypted titles (names) of Allah.
Its mystical root is the number three - a symbol of Divine Self-Consciousness and Reason, the number of balance of the world.
Number 72 (Seventy two)Considered a sacred number in Judaism. In the legend about the Tabernacle (Temple), the ancient Jews mention 72 buds of almonds, with which they decorated the candlestick used in the ceremony. It is a combination of 12 and 6 (that is, half of 12) and personifies the realized harmony.
The mystical root of the number 72 is the legendary nine.
Number 77 (Seventy seven)It was considered sacred in the Rosicrucian, and in general in the Western occult tradition, since it denoted the total number of human energy centers. Islam considered this number as a sevenfold repetition of the number of Allah - II.
The mystical root of this number is five, or the pentad of the Pythagoreans,
- a symbol of the Perfect Man.
Number 91 (Ninety-one)The sacred number of the Egyptian and Kabbalistic tradition, representing the numerical value of the sacred word Amen. The mystical root of this number is one.
Number 108 (one hundred and eight)It is considered sacred in Buddhism, where the number of beads in the rosary for meditation and the number of major gods in the pantheon is expressed by this figure. The Western occult tradition associated it with a sacred meaning, primarily because it contained a ninefold (that is, complete and perfect in itself) repetition of the number 12. The number of names of God Vishnu.
A rosary containing 108 beads is called uttama, that is, the best. It is important to note that the circle of the rosary located on the thread ends with one large bead (109, if the bead is numbered 108), called Meru and symbolizing the highest divine principle. It also denoted the number of Samhitas, that is, texts included in the highest science of the spirit - Tantra.
The mystical root of this number is the sacred nine - the last single-digit number of the natural series.
Number 243 (Two hundred and forty three)It was considered a sacred number in the Gnostic and Kabbalistic traditions. The number of the Heavenly Man, Adam Kadmon, which denotes the various parts of his figure, related to various degrees and levels of the cosmic hierarchy. Its mystical root is the nine.
Number 360 (Three hundred and sixty)
The sacred number of many traditions of East and West, symbolizing the circle and the Zodiac, divided into 360 degrees, the Sacred age of Enoch (360 years), indicated in the Samaritan "Bible".
The mystical root of this number is nine, because Guenon rightly pointed out that the circle, like a circle, is symbolized by the number nine, and the center is indicated by one.Number 365 (Three hundred and sixty-five)
The sacred number of the Egyptian, Gnostic and Kabbalistic traditions. Symbol of the solar year of 365 days. Abraxas of Egyptian symbology, personifying the Sun, "Lord of Heaven". In the cosmogony of the Gnostics, the number of dwellings of the Highest Unknown - Abraxas, over which he dominated, was 365.
The number of the solar year of 365 days is the numerical value of the word Neilos (Nile). This number, and the Bull with the crescent of the Moon and the cross of Tau between its horns, and the Earth under its astronomical symbol (@) are the most phallic symbols of later antiquity. But since Osiris was identified with the Nile, he was associated with the Sun and a year of 365 days, and Isis was considered the Moon, Mother Earth and the channel of this river. Such a high symbolism allows us to apply the Pythagorean key to the deciphering of this number. Blavatsky states that the number 365 should be read as:
Earth (3) - animated (6) - by the Spirit of Life (5). It should not be forgotten that according to tradition, Enoch lived for 365 years and, according to the rabbis, opened the annual period of 365 days.
However, the hermetic tradition claims that it was Hermes Trismegistus who carried out a reform in the calculation of time, thanks to which the calendar year began to contain not 360, but 365 days, which made it possible to streamline many life processes on the planet.
The mystical root of this number is the Pythagorean pentad.
Number 432 (Four hundred and thirty two)A sacred number in both East and West. It is an inverted Tetractys of the Pythagoreans, taken without a unit (4 + 3 + 2). Its deep meaning is well revealed by Blavatsky:
"The numbers 1, 2, 3, 4 are successive emanations from the Mother (Space) as she forms, going down, her garment, spreading it over the seven steps of Creation. The wave returns to itself when one end connects with the other in infinity, and the numbers 4, 3, 2 are manifested, since this is the only side of the veil that we can perceive, the first number is stuck in its inaccessible solitude.
... The Father, who is Infinite Time, gives birth to the Mother, who is infinite Space, in Eternity; and the Mother gives birth to the Father in Manvantaras, which are parts of durations, on that Day when the world becomes one ocean. Then the Mother becomes Nora (Waters - Great Deep) for the Naga (Supreme Spirit) to rest - or move - on her when, as said; 1,2,3,4 descend and dwell in the world of the invisible, while 4, 3, 2 become limits in the visible world to deal with manifestations of the Father (Time).
This refers to the Mahayugas, which become 432 in numbers, and with the addition of zeros, 432,000."
It may also be added that the number 432,000 was considered the duration of the existence of the Chaldean divine dynasties.
The mystical root of this number is again nine.
Number 515 (Five hundred and fifteen)It was considered sacred in the Templar tradition. Internally connected with the famous "Number of the Beast" in the Apocalypse - 666 and raised to the shield of Dante in his "Divine Comedy". The scholar of Dante's symbolism, Benini, wrote the following about this:
“Dante then thought of ordering the intervals between the prophecies and other prominent places in the poem in such a way that they answered each other through a certain number of verses, naturally chosen among symbolic numbers. The result was a system of consonances and rhythmic periods, replaced by another, but much more more complex and secret than the previous one, as befits the language of revelations spoken by beings who see the future.Thus appear the famous 515 and 666, with which the trilogy is full: 666 verses separate the prophecy of Ciacco from the prophecy of Virgil, 515 - the prophecy of Farinata from Ciacco; again appears 666, between the prophecy of Brunetto Latini from Farinat, and again 515 between the prophecy of Nicholas III from sir Brunetto.Guénon also, as always at length, speaks on this subject:
"These numbers, which so regularly, as we see, alternate, oppose each other in the symbolism adopted by Dante: indeed, it is known that in the Apocalypse 666 is the "number of the beast" and that an infinite number of calculations were made, often fantastic, to find the name Antichrist, whose numerical value it should be, "for this is a human number", on the other hand, 515 is specially announced in Beatrice's prediction with a meaning directly opposite to the first: "Five hundred and fifteen, the messenger of God ..." It was believed that this 515 is the same just as the mysterious Veltro, the enemy of the she-wolf, who thus turns out to be identical with the apocalyptic beast, it has even been suggested that both symbols denote Henry of Luxembourg. We do not intend to discuss the meaning of the word Veltro here, but we do not think what should be seen in there is an allusion to a specific character; For us, this is simply one aspect of Dante's general concept, created by him regarding Empires (The Emperor, as Dante conceived it, is completely similar to Shakravarti or the world monarch of the Hindus, whose essential function is the reign of the world of sharvab-hamika, that is, to spread peace throughout the earth; one can also compare this theory of the Empire with the theory of the caliphate of the Muaddins). Benini, noticing that the number 515 is written in Latin letters as DXV, interprets these letters as the initials for Dante, Veltro di Cristo. But this interpretation is very strained, moreover, nothing allows us to assume that Dante wanted to identify himself with this "messenger of God." In fact, it is enough to swap the letters in order to get DVX, that is, the word Dux (leader, duke), which is understandable without explanation; let us add that the sum of the figures 515 gives II .... This Dux could well be Henry of Luxembourg, if you like, but first of all he was a completely different head, who could be chosen by the same organizations to realize a specific goal, which they captured in social order, and which Scottish Freemasonry still refers to as "the realm of the Holy Empire."In addition to the sacred imperial symbol, the number 515 was also a number expressing the spiritual plane of being in the Templar cosmogony. The mystical root of the number is the number II.
Number 666 (Six hundred and sixty six)This famous apocalyptic "Number of the Beast" will be dealt with separately later. The mystical root of the number 666 is nine.
Number 777 (seven hundred seventy seven)
It was considered sacred in many esoteric and mystical traditions of East and West. Its hidden meaning was not given out to the uninitiated and the curious. To the question of one of the Theosophists about the essence of this number, the Great Teacher, the Mahatma of the East replied: "Try to solve the problem of 777 incarnations ... Although I am forced to refuse to inform you ... nevertheless, if you solve the problem yourself, it will be my duty to confirm this" . The sacredness of this number lies in the fact that it connects the two main numbers of the universe - three and seven, since the triple repetition of the seven has a deep occult meaning. It is related both to the mystery of the Cosmic Cycles in the aspect of Creation, and to the mystery of human evolution. This is manifested in the fact that a person has 7 main chakras located in the spinal column, 21 minor chakras and 28 small energy centers, which automatically light up during transmutation. In sum, they are expressed by the number 77. However, since a person has a total number of his bodies equal to the number 7, then the number of Creation arises again
777.
The mystical root of this number is the symbol of the Divine Mind - the number three.
Number 888 (Eight hundred and eighty eight)The sacred number of Christian esotericism, considered the number of the Messiah. Blavatsky's "Secret Doctrine" contains a hint at explaining the meaning of this number:
"The Mystery of Agathodaemon, the legend of which says - "I am Khnum, the Sun of the World, 700", can only solve the Mystery of Jesus, whose name number is "888". This is not the key of St. Peter or the dogma of the church, but Narfex - the Wand of the Candidate to Initiation - which must be wrested from the clutches of the long-silent Sphinx of past ages."
The mystical root of this number is the number six - a symbol of cosmic balance.
Number 999 (nine hundred ninety nine)The sacred number of the Rosicrucian tradition, symbolizing the Highest Divine Love, Amor. It is an inverted "Number of the Beast" - 666. The mystical root of the number is nine.
Number 1000 (one thousand)It is considered a sacred number both in the East, where it symbolizes the sacred spiritual and energy center of the human body - a thousand-petalled lotus (sahasrara), and in the West, where it was seen as "absolute perfection", "the cube of ten", contact with which leads to "improvement of all kinds of numbers" and the multiplication of harmony. The mystical root of this number is one.
Number 144000 (one hundred and forty-four thousand)
The sacred number in Christian symbolism and, above all, in the "Revelation of John the Theologian", where it means the number of future saints and righteous people who are destined to be saved and enter the Kingdom of Heaven. Formed by multiplying 12 by 12, which symbolizes a certain number of tribes destined for Eternal Life. The mystical root of this number is nine.
In a dream, 50 represents changes that have never happened before. Meaning - the implementation of the planned transformations. Everything will turn out the way you planned.
Number 51 / Fifty-one
Seeing 51 in a dream means that you are the initiator of the changes taking place in your life. Meaning - transformations are accompanied by conflicts, but this is necessary at this stage.
Number 52 / Fifty two
Meaning 52 in dreams - changes that are the result of interaction or contradictions with another person. The goal lies in the direction of harmonization and deepening of communication. Perhaps the opposing sides are various traits of your character, and your task is to harmonize your personality.
Number 53 / Fifty-three
If you dream of 53, it means that you are purposefully creating changes in your life, or influencing other people. Your creativity will lead to an improvement in your present position.
Number 54 / Fifty four
Seeing 54 in a dream means striving for change, the result of which will be stability. This can apply to any situation: work, relationships, family. Your efforts will be supported by other people.
Number 55 / Fifty five
In a dream, 55 means long-awaited or necessary changes. Even if you want to stop them, it will be impossible. The process is already underway, and you should accept what is happening.
Number 56 / Fifty six
56 represents changes in how problems develop. The new direction can be expressed in your own changes, for example, you have changed one bad habit for another, or your opponent is acting in other ways.
Number 57 / Fifty-seven
The symbolism of 57 in a dream is a transformation for the purpose of purification, whether it be one's own personality or a situation. The process may not always be pleasant. This is a necessary stage of development, and it should be passed, because the result will be the harmonization of your life.
Number 58 / Fifty-eight
58 is a symbol that changes have already come into your life and soon the cycle will end, and you will be able to see the results. The situation is currently stabilizing. No need to rush things, let everything develop gradually.
Number 59 / Fifty nine
In a dream, 59 means that a long period of change is coming to an end. In a positive sense, 59 represents a difficult or long-awaited transformation. In a negative sense, 59 means the end of positive change. This may be the loss of new perspectives, the cooling of relationships or the return of stress. Luck has turned away or the feeling that something good that happened will not happen again.
The number 50 in spiritual numerology means creativity (both Divine and human), which has fully expressed itself at a certain stage and can rest, ripening for the next accomplishments.
The number 50 is translated from the language of numbers as "the threshold between one stage of Creativity and another." Here it should be borne in mind that there is nothing in life that would not be creativity. The absence of creativity is also a kind of creativity, because any “absence” is also created!
Number 50
The meaning of the number 50 is composed of the meanings of two numbers: five and zero. The number 5 in spiritual numerology means "creativity", "war" and "sex". But since war is the creation of history, and sex is the creation of the body, it will not be a mistake to say that the five means only Creativity. The number 0 is translated from the language of numbers as "absolute peace."
In the interpretation of the number 50, the key concept is “creativity”. Life itself is Creativity, and everything that does not seem to us to be creativity is still its derivative. Therefore, fifty can be called the number of Life, or more precisely, the hidden potential of life.
Fifty is internally maturing, but outwardly still unmanifested potential creativity. By the way, spiritual numerology is also unique in that it allows you to track the entire evolution of Creativity - from the initial spiritual impulses of the Universe (or man) to the final manifestation and rooting in the material world.
The meaning of the number 50
The meaning of the number 50 is the joint creation of God and Man. In general, divine and human creativity exist according to the same principle: the destruction of the old and the creation of the new.
The difference between divine creativity and human creativity is only in scale. Although by and large, and on a scale, there is not the slightest difference if we talk about a person as a spiritual entity, and not just as a person.
We are created in the image and likeness of the Almighty and we create our worlds in the same way as He creates his. Home, work, family, friends - isn't this the world that we “draw” for ourselves, painting it with our own colorful thoughts?
The world around us is an exhibition of our paintings, which we try in every possible way to fill the price in order to sell at a higher price or exchange for power, fame, respect of others ...
When interpreting the number 50 by the method of spiritual numerology, our distorted idea of \u200b\u200bthe creation of the world is striking. The creation of the world is not only a final process that fits into the six days of creation, but also continues constantly through Man. That is, God created us, and we, in turn, created (and continue to create) the world in which we live and to which we are accustomed. It turns out something like "the world within the world."
If something in life is not going the way you would like, write complaints to yourself. Going to church, mosque, synagogue pacifies the soul, but does not solve the accumulated problems. Why?
Because Faith and Creativity of the universe are by no means the same thing. Creativity is the offspring of Chaos, and faith is the offspring of Order. For a deeper understanding of the number 50, you can use another allegory: creativity is the Tree of Life, and faith is a support if the Tree of Life bends under the weight of our everyday troubles ...
Number 50 in a person's life
The number 50 explains the following to us: who wants to fill his Existence with meaning (and hence joy), he must approach his own life creatively. It is creatively, and not from the position of a weak-willed petitioner, pitifully babbling that you can’t escape fate, they say.
God helps us to create, but only if we ourselves strive for this, trusting in the Lord as the Creator, and not as a strict Judge!
We all have some kind of chronically criminal perception of the world - “crime”, “punishment”, “right”, “wrong”, “judge”, etc. Try to perceive the surrounding reality from the position of "creator-creation", and you will see how pleasantly your life will change! At the same time, it will become much easier for you to understand the language of numbers.
After all, numerology without a properly tuned mind turns into useless chatter about numbers. Especially when it comes to two-digit numbers ending in zero (10, 20, 30, 40, 50, 60, 70, etc.). Such numbers always contain the bottomless depth of Meaning.
Take, for example, the meaning of the number 50. When interpreting it, it is necessary to understand how God creates us, and we create the world in which we live. This is expressed in the evolution of creativity, reflected in the number series from 50 to 59.
The number 50 is the length of human life
The number 50 essentially contains the duration of human life! After all, a person does not die from diseases, they are only an external manifestation of the true cause.
The real Cause of death is when a person exhausts his original potential of Creativity.
We are all creators and our Life has meaning only as long as we are able to create!
Someone will object to me: but there are many talented people who have passed away “at full gallop”, they would still have to create hundreds of books, films, make a lot of scientific discoveries! Alas, this is a sad and sentimental delusion ...
If they could still create something, they would not die. Nothing in nature dies before it exhausts its inner, creative potential. Law of life!
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