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Copyright 1922 
 By Ernest C. Wilson 
 
f nu atti % Inters* 
 
 A BOOK OF NUMBERS 
 
 ERNEST C. WILSON 
 
 & 
 
 & 
 
 Cj 
 
 1922 
 
 The Harmonial Publishers 
 
 4328 Alabama Street, 
 
 San Diego, Calif. 
 
\» 
 
 -*%o^* 
 
 By the Same Author 
 
 THE SIMPLE TRUTH - $1.00 
 EXPERIENCE - - - - .25 
 
 "PROSPER THOU, AND 
 
 BUILD" ----- .25 
 
 THE SHEPHERD SONG - .25 
 
 HUMAN COLOR TYPES - .35 
 
 NUMBERS, Their Mystic Mean- 
 ing ------ .35 
 
 The Harmonial Publishers 
 
 FEB -7*22 
 
 ©CI.A661246 
 
TABLE OF CONTENTS 
 
 Page 
 
 Introduction 9 
 
 I. God's Handwriting 17 
 
 II. What's in a Name 23 
 
 III. The Path and Plan 30 
 
 IV. Number Interpretations 33 
 
 V. The Number One 36 
 
 VI. Number One in Personal Analy- 
 
 sis 40 
 
 VII. The Number Two 43 
 
 VIII. Number Two in Personal An- 
 
 alysis 49 
 
 IX. The Number Three 51 
 
 X. Number Three in Personal An- 
 
 alysis 57 
 
 XI. The Number Four 59 
 
 XII. Number Four in Personal An- 
 
 alysis 64 
 
 XIII. The Number Five 67 
 
 XIV. Number Five in Personal An- 
 
 alysis 72 
 
 XV. The Number Six 75 
 
 XVI. Number Six in Personal Analy- 
 
 sis 80 
 
 XVII. The Number Seven 83 
 
 XVIII. Number Seven in Personal An- 
 
 alysis 91 
 
 XIX. The Number Eight 94 
 
 XX. Number Eight in Personal An- 
 
 alysis 101 
 
 XXI. The Number Nine 105 
 
 XXII. Number Nine in Personal An- 
 
 alysis Ill 
 
XXIII. The Number Ten 115 
 
 XXIV. Number Ten in Personal Analy- 
 
 sis 122 
 
 XXV. The Numbers Eleven and 
 
 Twelve 125 
 
 XXVI. Number Eleven in Personal 
 
 Analysis 130 
 
 XXVII. Number Twenty-two in Per- 
 
 sonal Analysis 133 
 
 XXVIII. The Mathematics of Religion . . 138 
 
 XXIX. The Sixty-third Octave 147 
 
 XXX. The Illusive Future 152 
 
 XXXI. Letters and Events 163 
 
 XXXII. The Fourth Dimension 168 
 
 XXXIII. Mystic Numbers 178 
 
 XXXIV. Color Analogies 184 
 
 Table of Diagrams 8 
 
 Table of Vibrations 146 
 
 Numerical Correspondences 197 
 
 Publisher's Announcements 198 
 
"God is a number, endowed with motion, 
 which is felt but not demonstrated." 
 
 — Balzac. 
 
 "The world is built upon the power of 
 numbers." 
 
 — Pythagoras. 
 
 "The science of God and man is no more 
 supernatural than is the science of numbers." 
 — Mary Baker Eddy. 
 
 "Every cosmogony is based upon, inter- 
 linked with, and most closely related to, num- 
 erals and geometrical figures." 
 
 — H. P. Blavatsky. 
 
 "The deeper meaning of the Bible can be 
 far more readily and thoroughly understood 
 when you know something of the symbolical 
 meaning of numbers." 
 
 — F. L. Rawson. 
 
 "Here is wisdom. Let him that hath un- 
 derstanding" count the number of the beast, for 
 it is the number of a man, and his number is 
 six hundred three score and six." 
 
 —Rev. 13:18. 
 
 "The cardinal truth, enduring as adamant, 
 is that these forms (numbers 1, 2, 3, 4 to infin- 
 ity), so familiar to geometers, can and do ex- 
 ist outside matter. And they existed before 
 the formation of matter from electrons. In 
 fact matter could not have been formed with- 
 out the preceding thought forms." 
 
 — Edgar Lucien Larkin. 
 
THE MICROCOSM -THE 
 CHRIST-TOE REAL SELF 
 THE KINGDOM WITHIN. 
 THE MACROCGSM-THE 
 ALL IN ALL-INFINITE 
 •GOD. - 
 
 MAN CREATED IN THE 
 
 imageand likeness 
 of god: 
 
 THE GREAT 'I AM* 
 
 THE LITTLE •£' SEEK 
 INGAT-ONE-MENTWITH 
 •THEFATHER' OK THE 
 'IAM"WITrilN,AND THE 
 REAL SELF. 
 
 "THEUNEOFIHCARNA 
 TION*. AN IMAGINARY" 
 LINE DHAV/N IN CON- 
 SCIOUSNESS, SEPAR- 
 XTitfj SPIRIT AND FORM, 
 ANDTHFVAND'IAM". 
 
 THE ILLUSION OFSEP- 
 ARATENESS OVfiRCDME 
 EYABALANCE OF FOR- 
 CES/THE TRUE CROSS. 
 
 MAN UPLIFTED AMD 
 CARRYING HIS CROSS, 
 THE MEANING OF FOUR. 
 THE TRIUNE SPIRITUAL 
 MAN MANIPE^ING IN 
 FORM. 
 
 THE CROSS ON WHTH 
 THE SPIRITUAL MAN 
 IECRUCIFIED.THEMA 
 TEEIAL EXPRESSION 
 EMPHASIZED. 
 
 MAN.TRYINGTO E- 
 OUAUZE HE EXPRESS- 
 ION, FINALLY DOES- 
 
 -BYINTERBLENMNS' 
 THE APPARENT CPPO- 
 STTES/rHROUGHADE- 
 VBIPPED CONSCIOUS- 
 NESS CP MIND POWEE. 
 
Introduction 
 
 "SiT HAS BEEN SAID that "Numbers and 
 Jme letters are the signature or name of 
 ^■^ God," and such indeed is the idea that 
 
 was entertained of them by many 
 
 The Name ancient peoples, and is still taught 
 
 of God in the Orient, and in this country 
 
 through the various schools of 
 mysticism. 
 
 Numbers and the alphabet are so common- 
 ly used by everyone and play so important a 
 
 part in our lives that it is somewhat 
 Origin of curious that we should be so little 
 Alphabets concerned about their origin or 
 
 meaning. Probably most people, if 
 asked where we got our Numbers and alphabet, 
 or why figures are made as they are, or placed 
 in the sequence in which we use them, would 
 say that they did not know and that it made no 
 difference anyway. But neither the names of 
 our Numbers, nor their form and sequence are 
 accidental. They are arranged in a very 
 definite manner which tells a definite, mystical 
 and scientific story. A glance at their history 
 will substantiate this idea, and will serve to in- 
 dicate their practical influence and their im- 
 portance to us. 
 
 9 
 
Pythagoras, one of the greatest philoso- 
 phers and Number scientists of ancient 
 Europe, and the founder of our 
 Pythagoras present methods of Number in- 
 terpretation, was born about 580 
 B. C, as Westcott says, "either at Samos, an 
 island in the Eagean Sea, or at Sidon in 
 Phoenicia." His insatiable thirst for knowl- 
 edge led him to leave his home as a young 
 man, and he spent many years traveling 
 through the great Eastern centers of learning, 
 India, Persia, and Egypt, absorbing the wealth 
 of wisdom which the sages of those countries 
 had evolved, and finally returning to his na- 
 tive country, Greece, where he introduced the 
 decimal system of Numbers, and the figures 
 which are now commonly called the Arabic 
 numerals, but which he really found as a well- 
 developed system among- the Hindoos. From 
 the school he established, the fragmentary ref- 
 erences to its teachings which have been fil- 
 tered down to us through the writings of some 
 of his pupils, and the correlative teachings of 
 the Greeks, Egyptians and Hebrews, the sys- 
 tem which the writer has evolved and teaches 
 has been largely compiled, enriched and formu- 
 lated to a system by his own original research- 
 es in connection with Numbers. 
 
 In seeking to trace back to the origin of 
 
 Numbers, we are told by the Hindoos, from 
 
 whom Pythagoras gained his knowl- 
 
 Origin of edge of them, that they were a 
 
 Numbers sacred science of the priesthood ; and 
 
 the priests themselves declare Num- 
 
 10 
 
bers to be a direct revelation from the "Devas" 
 or Gods, — symbols of divine realities, disclos- 
 ing the true nature and plan of the cosmos. 
 This is in striking parallelism to the modern 
 belief among students and teachers of the An- 
 cient Wisdom that Numbers have been reveal- 
 ed to man by the Masters or World Teachers, 
 
 The ancient Greek philosophers declared 
 that the decimal system of Numbers was gen- 
 erally believed to have existed for 
 A Secret many thousands of years in Egypt, 
 Science as a secret and sacred science ; and 
 that they formed the esoteric system 
 of which the duo-decimal (or system of 
 twelves) was the exoteric form. This is of 
 special interest in view of the fact that the 
 pyramids are builded upon this system of 12- 
 unit measurements instead of 10. The influ- 
 ence of this duo-decimal system is still an en- 
 cumbrance of our method of foot and yard 
 measurements, which most other modern na- 
 tions have long since discarded in favor of the 
 much simpler metric system. 
 
 The Greeks and Hebrews both attached 
 profound significance to Numbers, relating 
 them to cosmic forces. They did 
 Letters and not use separate systems of letters 
 Numbers and Numbers, but their letters 
 were based upon Numbers, and 
 were placed in an order and given a form sug- 
 gestive of the successive processes of cosmic 
 evolution. The Hebrews particularly empha- 
 sized the sacredness of their letters, and gave 
 them an individual significance quite distinct 
 11 
 
from their combination into words. The 
 form of the letters crudely suggested their 
 meaning, as our present Number system does 
 to some degree. So every Number was a let- 
 "ter also, which relationship gives precedent 
 and reason for the numerical values attributed 
 to the letters of our modern alphabet, — the 
 outgrowth of older systems of letters. 
 
 In the Greek and Hebrew names of the 
 Bible there is evidenced a very close relation- 
 ship between the literal and numer- 
 The ical meaning of the names, and the 
 Bible character or life-expression of the 
 individuals bearing them. Nowhere 
 in this most remarkable Book of numerical 
 symbolism is there a more striking instance of 
 this than that of Jesus, whose name in the 
 original Greek is Iesous (the letter J is not in- 
 cluded in the Greek alphabet). The numerical 
 equivalent of the name, easily read by any One 
 familiar with the Greek, since the letters and 
 Numbers are identical, is 888. Among the 
 initiates of the Greek Mysteries or esoteric re- 
 ligion, this Number was always interpreted to 
 mean the "Higher Mind" or "Divine Mind/' 
 The Greek word for this idea, "Nous" is the 
 one used in Rev. 13 :18 and translated "under- 
 standing." It is there contrasted with the 
 "Lower Mind" or "Mortal Mind" which in the 
 Greek is "he Phren," and numbers 666, — re- 
 ferred to in Revelation as the Beast. 
 
 Our present alphabet is the outgrowth of 
 these older alphabets and is builded around 
 Numbers. Its formation is not at all 
 12 
 
Alphabetical a matter of chance, but of de- 
 Design sign, and the order of its letters 
 follows the order of Numbers. 
 This is the basic idea of word interpretation 
 used at the present time. 
 
 Thus, throughout the ages, certain defin- 
 ite ideas have always been associated with 
 numerical quantities, and with the 
 Symbols of figures and letters representing 
 Ideas them ; and even though everyone 
 may not be prepared to accept the 
 spiritual and scientific accuracy of the attribu- 
 ted qualitative values of Numbers, which we 
 have been accustomed to apply only to quanti- 
 ty, there has developed through thousands of 
 years of use, a definite thought-force which is 
 universally associated with them. The fact 
 that the same attributes, with very slight var- 
 iations and modifications, are general among 
 all peoples and races, of all ages, is One of the 
 strongest points in favor of their fundamental 
 verity. 
 
 From the foregoing it will easily be seen 
 that Numbers and letters can quite legitimate- 
 ly be said to have an influence upon 
 Vibratory our lives, by reason of our own par- 
 Influence ticular association with them 
 through the name we bear and the 
 birthdate we celebrate. That there are other 
 and perhaps weightier reasons for ascribing in- 
 fluences to our names and Numbers goes with- 
 out saying. But they are of too complex and 
 involved a nature to be extensively dealt with 
 in a book whose circulation is to a considerable 
 13 
 
extent among beginning students of Number 
 science. 
 
 All of us, however, are commonly users or 
 victims of this principle of sound and thought 
 vibration, in a manner which can be 
 Influence very easily illustrated. The intona- 
 of Sound tion of certain words and phrases 
 believed to have peculiar properties 
 in themselves was quite general among ancient 
 peoples, and survives today in the Orient, par- 
 ticularly among religious cults such as the 
 Buddhists, Brahmans, and Bahais. Catholic 
 priests still intone their prayers in Mass ; and 
 even orthodox Protestant clergyman seek to in- 
 voke the spirit of humility, reverence, fear or 
 joy, according to their purpose and desire, by 
 reason of the tone of voice they employ. And 
 a secular, and what to the ear at least is a more 
 pleasing demonstration of human susceptibili- 
 ty to sound vibration occurs whenever you lis- 
 ten to a musical composition. We human be- 
 ings are more susceptible to sound influence 
 than any other mode of vibration with the pos- 
 sible exception of color. Let a skilled musici- 
 an play a dreamy melody in a minor key and 
 every One of us will respond to the magic of 
 the music by the corresponding mood we ex- 
 press ; the feeling of wistful longing, of tender 
 sadness, of memories and of other melodies, 
 and of moonlight nights. This is especially true 
 of the weird harmonies of the Hawaiians. And 
 we have only to hear a stirring march to have 
 our spirits rise and our feet mark time to the 
 martial mood invoked. 
 
 14 
 
Sound has an actual physiological effect 
 upon us, corresponding to its psychological in- 
 fluence, and will tighten or relax our nerves 
 and muscles according to its mood and tempo. 
 
 Of the influence of sound by reason of the 
 thought it invokes, or of sound as a means of 
 conveying thought, a whole book 
 Sound and might be written ; and each of us, 
 Thought from his own experience could 
 write a chapter in it. Why do 
 some of us abhore or adore the name of 
 "Horace" or "Mary" or "Ruth" or "Robert"? 
 Partly because we have probably known some- 
 one by those names whose qualities or limita- 
 tions endeared them' to us or aroused our ire ; 
 and if not the names suggested, you who read 
 this can well supply others which have a spe- 
 cial re-action upon your thoughts. There is a 
 more subtle influence, too, than even personal 
 association, which enters into our attraction to 
 some sounds, and dislike of others, based up- 
 on an affinity or lack of it, between the vibra- 
 tions which are peculiar to each of us as enti- 
 ties, and the vibrations of sound, color, and 
 form ; and then there is the more generally un- 
 derstood and accepted influence of sounds by 
 reason of the ideas which we as a people have 
 agreed that they represent. "Love," "hate," 
 "sour," and "sweet" are examples of this. 
 
 In many ways, then, there is an actual, tang- 
 ible, demonstrable relationship between Num- 
 bers, letters, and ideas ; and all of us 
 Vibration act upon, and are being acted upon 
 by the vibrations thus induced. 
 15 
 
These vibrations are both mental and physical. 
 All life is vibration, and what we term sound, 
 or color, or Number, are merely different 
 physical octaves of vibration, which are repro- 
 duced in the higher octave of thought in the 
 same manner that, when a note is sounded up- 
 on the piano, all the corresponding notes in 
 other octaves vibrate in response. So it is 
 that we ourselves are musical instruments, be- 
 ing played upon, and playing with, universal 
 forces in the wonderful Sixty-third octave of 
 thought. (See Table of Rates of Vibration). 
 Our names are the vibratory forces most clear- 
 ly associated with us from birth to death ; they 
 are instilled into the deepest recesses of our 
 minds in childhood, and exert their influence 
 more or less strongly from that time on. 
 
 It is an old axiom of the mystics, being 
 corroborated in actually hundreds of ways by 
 modern science, that "as with- 
 The Cosmos out, so within ; as within, so 
 without." There is an absolute 
 correspondence between the outer world of 
 sense, and our personal, inner worlds of body, 
 mind, and spirit. So, by knowing as much as 
 we may of the numerical forces of the cosmos, 
 and their attributes and correspondences, we 
 are also learning something of ourselves, and 
 the forces which manifest through us. 
 
 16 
 
I. God's Handwriting 
 
 NO SYSTEM of words has ever sufficed 
 to produce a Universal Language. As 
 nations and civilizations rise and fall, 
 so does human speech change ; and some of 
 the greatest revealments of spiritual truth 
 have been lost with the lan- 
 The Universal guage in which they were 
 Language written. Nevertheless there 
 is a Universal Language ; one 
 which but awaits our understanding to explain 
 all mysteries. It speaks to us through form, 
 sound and color and its alphabet is not One of 
 letters, but One of Numbers. This is not mere- 
 ly a fanciful, poetical idea, but is a scientific 
 fact, which will be further elaborated upon in 
 this and the following lessons. The key to this 
 language is symbolism, which remains un- 
 changed in its universal significance. 
 
 Nature makes no mistakes. Her every 
 
 manifestation presents some divine idea, and 
 
 unwittingly our actions are made to 
 
 Laws and conform to her laws. Vv r e imagine 
 
 Principle Ave have committed some deed b} r 
 
 chance only to discover, as Nature's 
 
 laws are made clear to us, that what seemed 
 
 accidental was really the effect of an absolute 
 
 cause. As we look down the long perspective 
 
 of the years we discover that what seemed hap- 
 
 V 
 
hazard events are really parts in an orderly 
 procession, leading to One another like links in 
 a chain. Our associates, our vocations, our 
 pleasures, our ideals, our environment, our 
 bodies, — even the names we bear, — are seen to 
 have resulted from the action of definite, un- 
 changing laws, and their re-action in our lives, 
 all in accordance with One fundamental princi- 
 ple of life, which is motion, or vibration. 
 
 Scientists tell us that there is only One ele- 
 ment in life, and have designated it as motion, 
 and its smallest unit the electron. 
 The Unit Thus all substance, all energy, is 
 of Fcrrn fundamentally the same, differing 
 only in form, or expression. It is 
 known that the various manifestations of this 
 world in which we live are given their texture, 
 form, resonance, color, and other characteris- 
 tics, not because of any difference in the quali- 
 ty of the "world stuff" composing them, but 
 because of the difference in the rate of vibra- 
 tion and combination of the One element of 
 which all are made, — the electron. 
 
 The quality of all substance is equal, differ- 
 ing merely in the degree of refinement which 
 characterizes its expression. 
 The Animating The primary substance 
 
 Essence which functions through the 
 
 mineral and vegetable worlds 
 is of the same quality as that which functions 
 through animal and human life. As to the 
 force which produces this element of motion, 
 the scientist is silent ; and it has been left tor 
 the metaphvsician to term this animating es- 
 18 
 
ence Spirit, and state the principle that all sub- 
 stance and life is animated by Spirit; that in 
 all things the quality of Spirit is unvaried ; and 
 that the degree of refinement in its expression 
 is due to the quantity of the animating force. 
 
 The investigation which has resulted in 
 these statements regarding substance function- 
 ing as matter, has been extend- 
 Vibration of ed into the subtler realm ot 
 Thought Thought, and scientists have 
 
 actually photographed thought 
 (thereby proving that it has form) and have 
 learned that the same general law of vibration 
 which governs denser forms, applies to the 
 mental realm also. 
 
 A wonderful realm of possibilities is open- 
 ed up by this statement, and science is very 
 slowly systematizing and investi- 
 Mystic gating some of these possibilities, 
 Knowledge — possibilities which, in many in- 
 stances, have long been recogniz- 
 ed as truths by occult and mystic scientists. 
 One of these truths is that words, which are 
 the vestment of thought, have vibration, the in- 
 fluence and nature of which gave them form 
 and sound. The scientists of old recognized 
 this fact in a much clearer degree than do 
 those of the present day ; but probably because 
 they believed the public at large was not ready 
 to receive the knowledge wisely, they concealed 
 it, and taught it to small Numbers of pupils, by- 
 word of mouth, lest the unscrupulous and 
 thoughtless should mis-use or 
 Why Truth deride the power such knowl- 
 Is Guarded edge afforded. Pythagoras was 
 One of the learned men who 
 
knew the power of words. He originated a 
 system called the Law of Opposites, based up- 
 on the fundamental truth that everything has 
 vibration, and hence can be expressed in terms 
 of Numbers. He discovered that in effect all 
 Numbers reduce to digits, and his system of 
 Number interpretation is so generally recog- 
 nized as being accurate, that it forms the basis 
 of practically all modern methods. 
 
 Having Number, or vibration, everything 
 has form also (either visible or invisible to our 
 limited sight) dependent upon 
 Motion, Form the motion of the vibratory 
 Sound and units (electrons) composing it. 
 Color Another fundamental at- 
 
 tribute of motion is sound ; 
 hence on some plane all things have sound; 
 and when sound vibrations reach a pitch to 
 which the physical ear no longer responds, 
 they manifest to us through the organ of sight 
 as color. 
 
 This may be illustrated by means of a re- 
 volving wheel or other object. Turning slow- 
 ly, its form may be readily 
 The Effect seen. Increase the speed and a 
 of Increasing low growling note is heard, 
 Vibration which gradually ascends in 
 pitch to a hum, then to a 
 shrill, piercing shriek, until the ear will no 
 longer register its tone. (It is interesting to 
 ncte that some persons respond to lower or 
 higher notes than others ; also that we can 
 "feel" notes, sometimes, which are too slow in 
 vibration to be heard. The lower notes on a 
 20 
 
pipe organ are often inaudible to some per- 
 sons, and produce an uncomfortable, pulsating" 
 sensation which is most disturbing). Revolve 
 the object still more rapidly and a rising tem- 
 perature is perceptible. As the heat increases 
 the object assumes a dull reddish hue, which 
 changes to orange, yellow, green, blue, purple, 
 and thence to a violet shade, after which color 
 is no longer visible to the human eye. But as the 
 revolution increases ultra-violet rays of light, 
 which can be detected by a camera, are pro- 
 duced. If the rate of motion is still increased, 
 decomposition soon commences, and the object 
 li^ reduced back to its electronic state, to be re- 
 arranged into other expressions of form. 
 
 From this simple experiment, investiga- 
 tion may be extended until it is demonstrated 
 
 that all things have the primary 
 
 Fundamental attribute of motion, form, 
 
 Attributes sound, and color; and that the 
 
 key to an understanding of these 
 attributes is in Numbers, — since Number des- 
 cribes the most fundamental of all attributes, 
 — vibration. Sometimes only One of these at- 
 tributes manifests to our physical senses, as in 
 music we hear only sound. But persons 
 of exceptional sight (sometimes called clairvoy- 
 ants, although the term is often applied to 
 those unworthy the title) can actually trace in 
 space the forms resultant from different tones, 
 and their color. 
 
 Possibly this brief consideration of the 
 subject of "God's Handwriting" will serve to 
 21 
 
illustrate to the inquiring mind of 
 The Only the serious student, the fundamen- 
 Exact tal nature of Numbers. It is gen- 
 
 Science erally conceded, even by physical 
 
 scientists, that they form the only 
 exact science in the world, — mathematics. All 
 other forms of symbolism, like all other scienc- 
 es, find their origin and basis in Numbers. 
 That stupendous, but simple truth, led the 
 great philosopher, Pythagoras, to declare that 
 the world is builded on the power of Numbers. 
 If that is indeed true, then it is to Numbers 
 that we must turn for a solution of the prob- 
 lems of the world. 
 
 22 
 
II. What's in a Name 
 
 TJT HE UNIVERSALLY accepted method 
 ill of reducing- the letters of the alphabet 
 ^■^ to numerical quantities is very closely 
 allied to the older Greek, Roman and Hebrew 
 
 methods, and is generally 
 
 The Pythagorean referred to as the "Pytha- 
 
 Method gorean" method, since it is 
 
 the adaptation of this sys- 
 tem to the English alphabet and language. 
 
 The numerical designations follow the or- 
 der of the alphabet, and with very few excep- 
 tions only the digitary value of 
 Letters and each letter is used. The reasons 
 Numbers for this will become apparent to 
 students as their understanding 
 of the process becomes clear. The letters and 
 corresponding values are indicated in the fol- 
 
 lowing Table of Equations : 
 
 
 
 
 12 3 4 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 a b c d e 
 
 f 
 
 cr 
 
 h 
 
 i 
 
 j k 1 m n 
 
 o 
 
 P 
 
 q 
 
 r 
 
 st u v w 
 
 X 
 
 y 
 
 z 
 
 
 It will be seen that "o", which is the 15th let- 
 ter of the alphabet, is given the value of 6 in 
 the Table. The reason for this is that the 
 digits of 15 equal 6 (1 plus 5 equals 6). Experi- 
 23 
 
( 
 
 ment will quickly show that this is true of all 
 the letters. 
 
 In working out the numerical equation of a 
 name for analysis the exact method given 
 above is used. Consult the Table 
 Charting of Equations, and place below each 
 a Name letter of the name to be analyzed, 
 the Number which corresponds to 
 it. For example : 
 THEODORE ROOSEVELT 
 28564695 9 66154532 
 The next step is to add the digits of each 
 name separately, thus: THEODORE equals 
 the sum of 2, 8, 5, 6, 4, 6, 9, 
 The Reduction and 5, or 45. 45 has a digi- 
 to a Digit tary value of 4 plus 5, or 9. 
 Hence 9 is the digitary value 
 of the name Theodore. ROOSEVELT equals 
 50 by the same process. The digitary value 
 of 50 is 5 plus 0, or 5. Hence the digitary 
 value of the name Roosevelt is 5. The addi- 
 tion of the digitary value of both names makes 
 a total of 14, which, by reduction, becomes 5. 
 Thus the total digitary value of the name 
 Theodore Roosevelt is 5. By referring to the 
 interpretations of Numbers Five and Nine, 
 students familiar with the life and character 
 of Theodore Roosevelt can readily see their re- 
 markable application. 
 
 This method of numerical equation, i. e., 
 
 of getting the digitary value of the individual 
 
 names, and their total value, 
 
 The Expression is called the Expression or 
 
 or Destiny Destiny Number of the 
 
 name ; and will be found to 
 
be remarkably accurate, when used with the 
 accompanying method of interpretation, as a 
 guide to the general characteristics of the indi- 
 vidual using the name; his likes and dislikes, 
 strong and weak points of character, general 
 temperament, most suitable vocation, and phy- 
 sical susceptibilities. 
 
 In interpreting the Expression of a name, 
 which is the most important point in name 
 
 analysis, the greatest stress is 
 
 Important usually placed upon the total digi- 
 
 Points tary value of the name. In the 
 
 case of Theodore Roosevelt this 
 would be Five. Secondary importance is at- 
 tached to each individual name, and lastly the 
 digits corresponding to the letters of each 
 name should be considered. In cases where 
 an individual uses Three names, or Two names 
 and an initial, the process is exactly the same. 
 A middle initial is considered in the same man- 
 ner as a whole name. 
 
 Each of these processes, — total digitary value, 
 individual digitary value, and value of each let- 
 ter, — modifies the other. Thus 
 Modifications a name adding to Nine, and be« 
 ing composed of individual 
 names and letters in which Two's and Four's 
 predominate, would be somewhat differently 
 interpreted from an Expression of Nine in 
 which there is a predominance of Three's and 
 Five's. These considerations will be an aid to 
 the advanced student in making very accurate 
 and detailed analysis ; but for the beginner 
 even the single, final digit of the Expression 
 25 
 
Avill be very revealing; and as his experience 
 (and with experience, his increasing confidence 
 both in the accuracy of the author's method, 
 and in himself) is added to, he will find it com- 
 paratively simple to judge the manner in which 
 Numbers influence each other, and tend to 
 bring into expression those qualities which are 
 similar, and to modify those which are dissimil- 
 ar. As a simple rule which the beginning stu- 
 dent may safely follow, the total digitary value 
 of the name may be relied upon as being ex- 
 pressive of the principal characteristics of the 
 individual using the name. 
 
 As in life generally, the "big" man or 
 woman is the One who includes the most, so in 
 
 name analysis this law is repre- 
 
 Strongest sented and will reveal itself to be 
 
 Expression correct, that the name which is 
 
 most inclusive is strongest. To 
 determine the strength of a name, count the 
 Number of times that each digit appears. The 
 well-balanced, inclusive individual and the 
 name, which, numerically considered, is well- 
 balanced and inclusive, will be found in asso- 
 ciation. The individual will be found to be 
 strongest in the qualities represented by the 
 predominating Numbers, and weakest in those 
 which are in the minimum or totally absent. 
 Sometimes the absence of a digit in the indi- 
 vidual Numbers of the name is in a measure 
 compensated for by its appearance in the total 
 digitary value of One of the single names or 
 the whole name. 
 
 26 
 
This "Inclusion" may be quickly found by 
 writing the Nine^ digits in a row and checking 
 beneath each One the Number of 
 The times it appears. Again using the 
 
 Inclusion name Theodore Roosevelt as an ex- 
 ample, we find the following Inclu- 
 sion : 
 
 Digits: 12 3 4 5 6 7 8 9 
 Inclusion: 12 12 4 4 12 
 Referring to the interpretations of the 
 Numbers, and to their Inclusion in the name, 
 note that Seven, the quiet, retrospective, med- 
 itative, rest Number does not appear at all. 
 The Number Five, characterized by excite- 
 ment, eventfulness, variety, change, adventure, 
 extremes, magnetic personality, and versatili- 
 ty, appears Four times, as does Six, — the Num- 
 ber of strong mentality, of a busy, active 
 career, of poise and balance. 
 
 It has been aptly said that the vowels of a 
 language are its soul. They are the carrying, 
 sustaining power of speech. Every 
 Soul and trained singer knows and makes 
 Body use of the fact. The consonants, 
 contrastingly, are the body, the 
 structure, the garment of speech. In a name, 
 the vowels will be found to express the cher- 
 ished ideals, the sacred (or "secret") hopes of 
 the individual, the spiritual mission he hopes to 
 accomplish through his life. The consonants 
 will be found to express the impression the in- 
 dividual is likely to make upon other people, 
 their appraisal of his nature and capabilities, 
 from outward appearance and impression. 
 27 
 
To discover the Soul, or Ideal, of a name, 
 add the vowels only, but in the same manner 
 that the total Expression of the 
 Ideality name was found. To discover the 
 and Impression, add the consonants 
 
 Impression only. In name analysis the 
 greatest stress should be placed 
 upon the Expression ; and the Ideality, Impres- 
 sion and Inclusion should be secondarily con- 
 sidered. 
 
 There 1 are Three circumstances in connec- 
 tion with the reduction of numerical values to 
 a digit, which do not follow the 
 Exceptions general rule. If the whole name 
 — "Ten" (the sum of all the individual 
 names) adds to a Number whose 
 digits add to Ten (such as 28, 64,-55) consider 
 the interpretation given for the Number Ten as 
 well as that of One. Ten has a meaning of its 
 own, differing in some respects from that of 
 One, which careful students will find worthy 
 of consideration. 
 
 If a single name or the whole name of an in- 
 dividual adds to Eleven, or to a Number whose 
 digits add to Eleven (such as 29, 
 Eleven 47, 65, etc.), or to a Twenty-two, 
 and the interpretation of these Num- 
 
 Twenty-two bers will be found to apply more 
 accurately to the individual than 
 Two (in the case of Eleven) or Four (in the 
 case of Twenty-two). Often the traits of Two 
 or Four will be present also but in a modified 
 degree. The vowels of both Theodore and 
 Roosevelt will be found to add to Twenty-two ; 
 28 
 
and in notating the Ideality of the name it 
 would be expressed 22-22 (and not added as 
 digits would be ordinarily). Reduction involv- 
 ing an Eleven is found in the name 
 
 W O O D R O W WILSON 
 
 5664965 593165 
 41 29 
 
 5 11 
 
 and instead of reducing the Eleven to Two, and 
 adding the Five and Two to make Seven, the 
 Eleven is retained as a separate Number, and 
 the Expression noted as 5-11. 
 
 29 
 
III. The Path and Plan 
 
 TJfHE BIRTHDATE indicates the Path of 
 ill Life of the individual; the channel 
 ^■^ through which the forces of the name 
 will be expressed. It denotes the general 
 trend of circumstances, affairs and 
 Birthdate environment, just as the name ex- 
 presses the personality or con- 
 sciousness. 
 
 Name and birthdate appear to be related 
 to each other in rearing the structure of a life 
 much as the building materi- 
 Construction al and the plan by which it is 
 used are related in building a 
 house. No Two individuals seem to have 
 brought; with them into life the same material 
 with which to build. Even though in the 
 great fundamentals we are very much alike, 
 we differ endlessly in the details of personali- 
 ty, of impulse, likes and dislikes, talents, 
 whims and ideals. The expression of these is 
 modified and determined to a very consider- 
 able extent by the conditions of environment 
 and circumstance into which we are born ; 
 and the observation of many students of the 
 law of cycles has traced what is apparently 
 quite a definite relationship between the nu- 
 merical factors in the date of birth and the 
 circumstances of the life. 
 30 
 
The author does not consider the birth- 
 date as of so much importance as the name, in 
 personal analysis, although the 
 Circumstance fact that it has an influence is 
 and the too well authenticated merely 
 "I AM" to deny. However, personality 
 and what is generally termed 
 character are superior to circumstance ; and the 
 power of applied thought is greater than either 
 of these. Both the name and birthdate repre- 
 sent vibratory forces which are very strongly 
 associated with us throughout life. No One 
 appears to be immune to these influences — 
 and doubtless it is part of the plan of life that 
 we should experience their effects. It does 
 rest with us (the part of "us" which is superior 
 to circumstance, personality and even charac- 
 ter, the "us" which cannot be fittingly de- 
 scribed by any other name than the individu- 
 ality, and which we refer to as "I") to deter- 
 mine, if we are alert to our powers, what the 
 effect of the vibrations shall be. The great 
 value in knowing as much about these forces 
 as world consciousness has evolved, is that we 
 may use (or work with) such forces as life 
 presents, rather than being unconsciously in- 
 fluenced by them. 
 
 It is quite likely, and to be hoped, that the 
 serious study of earnest students of Number 
 science will greatly add to our 
 Growth understanding of all vibratory 
 forces, and particularly those of 
 the birthdate ; but present knowledge is suffi- 
 cient to be very helpful, and to trace corres- 
 31 
 
pondences between dates and circumstances 
 which are of much interest and value. 
 
 The generally used method of reducing 
 
 the birthdate is to consider the month as a 
 
 Number (according to its 
 
 Reducing the place in the calendar) and 
 
 Birthdate then reducing day, month and 
 
 year according to the usual 
 
 method, thus: 
 
 October 5, 1879 
 
 10 5 25 
 1 7 
 
 The individual Numbers of this date would be 
 1-5-7 which would equal 13 or 4. The Num- 
 ber of the Birthpath would then be 4, and 
 the characteristics of that Number will be 
 found to describe the general trend of the out- 
 ward life, or Path of Life, of the individual. 
 
 32 
 
IV. Number Interpretations 
 
 '7S\ HIS BOOK is unique in its field as a 
 \Y\j book of Numbers, in that, so far as can 
 ^■^ be discovered, it is the only book of its 
 kind that combines an inter- 
 What and Why pretation of what the Num- 
 bers mean, with why they 
 are so described. 
 
 To the practical mind which is largely 
 concerned with results, the most remarkable 
 feature of name and Num- 
 "It Works!" ber analysis is that it 
 
 works ! that the meanings 
 ascribed to the Numbers, coupled with the me- 
 thod of numerical equation, are actually reve- 
 lators of the characteristics of the individual 
 with whom they are associated. But to the 
 really serious students of Numbers, those who 
 wish to penetrate back of the realm of effects 
 to that of causes, the cosmic meaning of the 
 Numbers will be of profound interest. 
 
 It should be constantly borne in mind that 
 the application of the science of Numbers to 
 personal analysis is only 
 "The Universal One very small phase of the 
 Interpreter" potency of Numbers, One 
 application of a great uni- 
 versal principle. The science of Numbers is 
 more than a method of character analysis : it 
 33 
 
is a universal interpreter of life! It is both a 
 science and a philosophy ; and those weary 
 searchers for the truth who have made the end- 
 less round of theories, speculations and ha- 
 zards in hope of finding the ''pearl of great 
 price" will find "You and the Universe" a 
 logical and inspiring answer to all of their 
 questionings. 
 
 In the plan of this book, then, under the 
 heading of each Number, will be given, first of 
 all, its manifold cosmic meanings, and then the 
 application of those meanings to personal an- 
 alysis. 
 
 In personal analysis it will be found that 
 there are Three sub-divisions to each Number- 
 type ; a constructive, negative 
 
 Threefold and destructive expression. 
 
 Influences The individual whose Num- 
 ber is Five, for instance, will 
 be observed to express some of the character- 
 istics of each of these Three phases. At his 
 best he will express the constructive character- 
 istics of his type ; at his worst he will manifest 
 the destructive tendencies; and in times of re- 
 pression he will predominantly give evidence 
 of the negative elements of his name. No per- 
 son expresses only the constructive phase — or 
 either of the other phases to the exclusion of 
 the constructive. All of them exist in all of 
 us. It is most true that we are all mixtures, 
 
 and that as Henry Van Dyke has said: 
 
 34 
 
"There's so much good in the worst of us, 
 
 And so much bad in the best of us, 
 
 It ill-behooves any of us 
 
 To talk about the rest of us." 
 
 In analyzing a name, either your own 01 
 that of someone else, think of the constructive 
 elements as those qualities 
 Interpretation to be encouraged and at- 
 tained, and of the negative 
 and destructive tendencies as those to trans- 
 mute, avoid and guard against. 
 
 Following each Number interpretation the 
 reader will find a paragraph relating to the 
 health of different Number 
 A Word types. It is always to be re- 
 
 About Health membered in connection with 
 the adverse physical indica- 
 tions associated with the Numbers, that nu- 
 merical forces do not cause disease, and that 
 they manifest in disease only in cases where 
 the individual expresses negatively or destruc- 
 tively, thereby bringing upon himself, or caus- 
 ing to re-act within himself, their adverse in- 
 fluence. In other words, the individual (not 
 the vibratory forces) determines health or dis- 
 ease. When the inharmony within the indi- 
 vidual causes inharmony of physical expres- 
 sion, it will be found to manifest as indicated 
 in the text. This might be called the physical 
 susceptibility of the type considered. 
 
 35 
 
V. The Number One 
 
 TffC HE NUMBER ONE is primarily the 
 IIl Number of God made manifest. This 
 ^■^ is indicated in the reference given in the 
 statement of Jesus, that "I and the Father are 
 One," and is so used in many Biblical pas- 
 sages. A somewhat different use 
 The Number of this symbol is shown in the 
 of Deity Psalms, as for instance the 19th, 
 whose Number, by reduction, 
 becomes One. In keeping with its Number, 
 the Psalm is devoted to the theme, "The glory 
 of God made manifest." 
 
 Man can only conceive of that which is 
 outside his realm of experience, by a compari- 
 son of it with what is already 
 Man and known to him. A new me- 
 God chanical invention can only be 
 
 intelligently described to him 
 in words with which he is familiar, and must 
 be shown to be related in some manner to 
 some other invention, or to be the application 
 of some mechanical law which comes within 
 the range of his knowledge and comprehen- 
 sion. New words themselves can only be de- 
 fined in terms of words already known. So it 
 36 
 
is quite natural that man's conception of God 
 should be governed by the ex- 
 God the tent of his own capabilities, 
 Ultimate and should reflect his own ten- 
 dencies carried to their ulti- 
 mate. Thus, to the warring nations of Bible 
 times, the tutelary God, Jehovah, was a war- 
 rior. To peace-loving people God was ideal- 
 ized as the God of Peace — a magnified devel- 
 opment of their own ideals. God, in the sense 
 the word is customarily used, is merely an 
 idealization of what man believes he should, or 
 would like to be. He is thought of as having 
 the characteristics of man, and the same vices 
 and virtues, only in a greatly enhanced degree. 
 The most primitive idea of God repre- 
 sents Him as man exalted, and is symbolized 
 by the letter I, or the figure 
 Symbolism 1 — the perpendicular line, 
 
 of One This symbol is the endless 
 
 circle broken, defined, or 
 limited to finite space ; and is evolved from 
 the physical form of man as the only creature 
 that walks upright and erect. It suggests the 
 unity between man and God. 
 
 An upright, drawn through the center of 
 the Circle of Being, becomes the symbol of 
 the "fall of man," or the de- 
 The Fall scent of Spirit into Form. The 
 of Man upper half of the circle repre- 
 
 sents Spirit ; the lower sym- 
 bolizes Man, "created in the imag'e and like- 
 ness of God" (in spirit) become God's man-i- 
 fest expression bv involution in Form, or mat- 
 37 
 
ter. A dot placed at the center of the Circle, 
 at the point between the realms of Spirit and 
 Form, and defining the Two, represents the 
 microcosm, man, of which the Circle itself is 
 the macrocosm. This dot portrays not the 
 outer, physical, imperfect man, but the interi- 
 or, divine Real Self. The perpendicular ex- 
 tending from the top to the center of the Cir- 
 cle, unites with the dot, which is to say, that 
 the One God is joined to the Real Self of man. 
 The lower, outer, external self of man is repre- 
 sented by the short perpendicular extending 
 upward from the base of the Circle, and reach- 
 ing toward the dot. This short line is sym- 
 bolized by the letter "i". 
 
 In a diagram thus described are expressed 
 
 the prime purpose of physical existence, and 
 
 the meaning of the "fall of 
 
 The man" (his involution in Form). 
 
 At-one-ment The tendency of evolution and 
 the goal of all progress is to ef- 
 fect a union between the lower nature and the 
 higher, or real, nature, thereby to establish a 
 unity with God, following the example of the 
 Christ, in becoming "One with the Father." 
 By this union with God, man truly expresses 
 the "I", or becomes the great "I AM", and 
 overcomes all limitation. He becomes at One 
 with God, and thus "atones" for the belief in 
 separateness, or existence apart from God. 
 Such belief is the great transgression to which 
 the Psalmist refers (Ps. 19:13). 
 
 The Nazarene plainly referred to the ne- 
 cessitv of the upraising of the "i" to the "I", 
 38 
 
when he made his Twelve state- 
 
 The ments of the "I AM", as re- 
 
 "I AM" corded in the Fourth Gospel. 
 
 In view of the significance of 
 the Number Twelve, these statements in- 
 crease in significance. The expression "I 
 AM" is One of the several mystical references 
 to the One God, the Creator, the Father. It 
 is the expression for deity especially symbol- 
 ized by the Number One. Various designa- 
 tions have been assigned to this Number, of 
 which the author prefers "The Priest" as most 
 expressive. A priest is supposed to be the 
 highest representative of God in the flesh, 
 even as the Number One is the symbol of God- 
 made man-i-fest, or God given ercpression 
 through form. 
 
 39 
 
VI. Number One in Personal 
 Analysis 
 
 /|T OBSTRUCTIVELY: One is the Num- 
 l| ber of creative power, of individuality, 
 ^*^ of self -confidence and assertion. Just as 
 in cosmic significance it is the primary Number 
 from which the others are 
 Self-expression evolved, so in personal an- 
 alysis it is expressive of simi- 
 lar elements ; the instinct for self-preservation 
 and advancement is strong in the Number 
 One type of person ; he interprets life in terms 
 of his own interests ; he is likely to insist upon 
 having- his own way, and is a forceful, execu- 
 tive, inventive, concentrative influence. He 
 does his best work by centering all of his en- 
 ergies upon One definite line of endeavor, 
 both in thought and action. Strong will pow- 
 er, sincerity, exactness and honesty are char- 
 acteristic of the constructive One. He seeks 
 a unity and harmony of thought w T ith others, 
 and while his natural tendency is to take the 
 lead in any enterprise with which he is asso- 
 ciated, he does not intentionally infringe upon 
 the rights or influence of others. Fair play 
 and "gameness" distinguish his work and play. 
 40 
 
Negatively: When persons of the One 
 type slip to the negative phase of expression 
 their lives are characterized 
 Repression by limitation, a lack of self- 
 confidence and depreciation 
 of their own possibilities. They seem unable 
 to progress in a material way, and while they 
 work very hard to achieve success, their 
 negative, rather hopeless mental attitude is a 
 handicap. Often they become the victims of 
 some infirmity, either physical or mental, 
 which makes them dependent upon another. 
 
 Destructively : It will be discovered 
 that just as the negative expression of a Num- 
 ber is characterized by a de- 
 Domination ficiency of the qualities of 
 the constructive phase, so 
 the destructive expression is caused by 
 an excessive or extreme emphasis of the 
 qualities which normally are desirable. 
 Thus a destructive One makes selfish- 
 ness of self-interest, domination of lead- 
 ership, egotism of self-respect. He uses 
 his concentrative powers to advance (?) 
 his personal interests, regardless of their ef- 
 fect upon others, and carries the personal in- 
 terpretation of life to the extreme of self-cen- 
 teredness. He is likely to be petulant and ir- 
 ritable, resentful of the success of his associ- 
 ates, and adverse to well-meant suggestions. 
 He is the type of individual upon whose lips 
 you will hear the word "I" most frequently. 
 41 
 
Vocational Fitness: The Number One. 
 type is best suited to vocations which give 
 him considerable executive pow- 
 Originality er but not supreme .authority, 
 and the opportunity for original, 
 creative expression. He makes a good man- 
 ager, foreman, soldier, engineer, inventor, or- 
 ganizer. He is a natural pioneer in any field. 
 Physical Health: Strong bodies almost 
 always characterize the constructive One. The 
 figurative lack of "backbone" 
 Back and not infrequently paralleled by 
 
 Lungs in the negative expression is 
 
 a literal correspondence in the 
 body, — a weak back or some infirmity due to 
 spinal trouble. A depletion of the vital and 
 nervous forces of the body, due to over-exer- 
 tion or some form of indulgence (manifest in 
 the destructive influence of One) is likely to 
 manifest through the lungs. 
 
 Color: The color particularly associated 
 
 with Number One is flame. The symbol is a 
 
 torch. Their lesson is that 
 
 A Light the flaming torch may be 
 
 or Flame either a light to lead and guide 
 
 One's own life and the lives 
 
 of others, or a means of razing and destroying 
 
 and laying waste to the beautiful and desirable 
 
 elements of life. 
 
 42 
 
VII. The Number Two 
 
 m 
 
 ITH the "fall of man," or the descent 
 into Form, there has evolved from 
 Unity, the Duality ; and wherever 
 Spirit is made man-i-fest through Form, we 
 find the One become Two. Thus in the ab 
 egory of Creation in the second 
 Man and chapter of Genesis we find that 
 Woman space was divided into heaven and 
 earth ; time was divided into night 
 and day ; and man was made dual in expres- 
 sion, — "male and female created he them", — as 
 were all other forms of manifest life. Ever, 
 throughout God's wondrous creation, this law 
 of duality prevails, expressing as male and fe- 
 male, positive and negative, day and night, 
 summer and winter, heat and cold, good and 
 evil, fire and water, spirit and form. 
 
 From these various dualities, there has 
 grown the idea that Number Two is the Num- 
 ber of separation, as it is the 
 Symbolism first Number after unity, — the 
 of Two first to break the union of the 
 
 One with the All. Whereas the 
 Number One expressed the first or most 
 primitive idea of God as man exalted, Number 
 Two distinguishes them, — man and God. To 
 the idea of a masculine God, there is added 
 43 
 
the feminine element, and the expression 
 "Father-Mother God" is evolved, and is also 
 referred to as Father God and Mother Nature. 
 By the descent of man into Form, a line 
 at right angles to the division between Spirit 
 
 and matter is formed in the 
 
 The Sign Circle of Being, forming the 
 
 of the Cross mystical sign of the Cross. 
 
 While we are inclined to think 
 of the Cross as being especially a Christian 
 symbol, (and it has a Christian significance 
 which few followers of the Nazarene seem to 
 understand) it is nevertheless One of the most 
 ancient of symbolical characters. It is par- 
 ticularly associated with the symbolism of the 
 Number Two, in .which man is involved in 
 form and is required to express dually the 
 same perfection which was his before the 
 "fall". To do this the upright and horizontal 
 members of the cross must be made equal. 
 The dividing line between the upper (spiritu- 
 al) and lower (material) parts of the Circle of 
 Being must be through the center of the cir- 
 cle so that Spirit and matter balance each 
 other, and are equal. The lack of balance, in 
 man, of these Two elements which seem to 
 contend within his nature is expressed in the 
 manner in which he has formed the Cross he 
 worships. The lower (material) arm is long; 
 the upper (spiritual) arm is short, showing 
 where he places the emphasis in his life. This 
 is the cross which man must carry, — the cross 
 of disturbed balance, — until he learns the law 
 by which a balance is attained, and the bur- 
 44 
 
den is relieved by perfect poise and equilibri- 
 um. Because man has so long failed to learn 
 the lesson of the Cross, and has insisted in 
 minimizing the spiritual part and increasing 
 the material elements in life, the Number 
 Two, and the Cross as well, have been con- 
 sidered unfortunate, or "unlucky" symbols. 
 In reality they are both fortunate and unfor- 
 tunate, good and evil ; for that is the great les- 
 son of Number Two, — to discriminate, to 
 choose wisely, to use rather than to abuse. 
 
 Two is the Number of Form, because it is 
 
 through involution in matter, or form, that 
 
 man must work out the duali- 
 
 The ties, "to know good from 
 
 Opposites evil" (Gen. 3:22). Even as 
 
 form is temporal, transient, 
 fleeting, as contrasted to Spirit, which is un- 
 changeable, constant and eternal, so the Num- 
 ber Two is associated with negative, chang- 
 ing, undesirable qualities, as opposed or con- 
 trasted to the positive energies of the Number 
 One. 
 
 Number Two is pre-eminently the num- 
 ber of sex; and the Cross is a literal represen- 
 tation of sex, and is sometimes 
 The Number formed like a "T" (the sacred 
 of Sex letter Tau) surmounted by a 
 
 Circle. The law of sex is 
 everywhere evidenced in material life, from 
 the spermatozoon and ovum in the most primi- 
 tive cells, to mankind. It masquerades un- 
 der varying names, as chemical affinity, at- 
 traction and repulsion, positive and negative 
 45 
 
electricity ; and this same law is even made 
 use of in art, though often in a way un-related 
 to the idea of reproduction. 
 
 Since sex is the most abused of man's fa- 
 culties or attributes, it is not surprising that 
 Number Two has long: been 
 Woman considered a number of ill- 
 omen. In Genesis the fall of 
 man is attributed to the second human crea- 
 tion, woman : and similarly, Number Two has 
 been called the Number of Woman, and is as- 
 sociated in symbolism with the female deities, 
 as Isis, the Virgin Mary, Rhea, and Vishnu. 
 
 Various significations are given the Num- 
 ber Two in sacred literature, but all bearing- 
 out the meanings already sug- 
 Biblical gested. For instance our Bible 
 Two's has Two Testaments, present- 
 
 ing Two tables of law ; Adam 
 and Eve, the first Two individuals, had Two 
 sons, One good and One evil ; Two angels 
 rescued Lot ; the disciples were sent out 
 Two by Two ; Two buried Jesus ; and there 
 were Two witnesses at the Resurrection and 
 Two at the Ascension. When the same 
 dream was dreamed twice over, it was con- 
 sidered prophetic. 
 
 The "Two-edged-sword" is referred to in 
 the Bible several times, and presents a most 
 interesting form of the symbol- 
 The ism of the Number Two. Careful 
 
 Two-edged examination of the word "sword" 
 Sword itself, is helpful in understand- 
 ing this symbol. Sword may be 
 46 
 
divided thus : S-word, the power of the 
 Word coupled with the significance of the 
 letter S. (The division is, of course, symbolic- 
 al rather than etymological). This letter is 
 the Twenty-first of the Hebrew alphabet, 
 which consists of Twenty-two characters. It 
 is called Schin, cognate with our English 
 word "sin," and signifies short-coming, in- 
 completeness, due to its position in the alpha- 
 bet, — next to the last. The true meaning of 
 sin is incompleteness, imperfection, limitation, 
 or ignorance, and the word should not be as- 
 sociated with the idea of wrong-doing or 
 blame. "S", in combination with other words 
 was sometimes used to designate a negative, 
 destructive action of their meaning. "Word' 5 , 
 as used in the Bible, means living substance, 
 the Divine Essence of life, the First Cause: 
 "In the beginning was the AVord, and the 
 Word was with God, and the Word was 
 God." (John 1:1). The Sword, then, is the 
 negative, or destructive action of this power 
 of the Word; the power of the Lord (Law) 
 used to destroy, to cleave asunder the good 
 from the bad, the lasting from the temporal, 
 the real from the unreal. 
 
 One of the mystical words referring to the 
 
 Great LTnknowable, considered sacred, and 
 
 only to be spoken upon certain 
 
 OM prescribed occasions, was com- 
 
 posed of Two letters, One of 
 which (M) is composed of only straight up- 
 and-down lines, representing the masculine 
 element of life, sturdy, strong, supporting, 
 and rather crude and unbeautiful ; the other 
 47 
 
composed ail of curves, symbolizing the femin- 
 ine element of life, graceful, beautiful, but in- 
 complete of itself, and requiring the support 
 of a stronger force, the O. Together they 
 form the unutterable word OM, — the dual ex- 
 pression of the "I AM". 
 
VIII. Number Two in Personal 
 Analysis 
 
 /<fT ONSTRUCTIVELY : Two is the Num- 
 l|l ber of diplomacy, tactfulness, arbitra- 
 ^■^ tion. As One is masculine and assert- 
 ive, so Two is feminine and reflective. It is 
 governed more by the affections than the in- 
 tellect, and the emotions enter 
 Reflective largely into the life of a Two. 
 The Two individual is affection- 
 ate, considerate, a lover of peace and har- 
 mony, willing" even to give in a point in argu- 
 ment rather than to have a "scene," faithful in 
 friendship, often secretly undergoing incon- 
 veniences and hardships for the real or fan- 
 cied benefit of a friend. The protective in- 
 stinct is strong in the Two type of individual, 
 and the only time a Two will fight is in behalf 
 of a friend or loved One, or in defense of the 
 downtrodden or helpless. He is humble, de- 
 lights in serving those he loves, is quick to an- 
 ticipate another's wants. The Two, unless 
 other Numbers in association are most assert- 
 ive, seldom attains great prominence in the 
 world, but he is often "the power behind the 
 throne" of some more dominant personality. 
 His life is lived within himself more than in 
 the outer world. lie is patient, unassuming, 
 49 
 
rather quiet, keen of vision as well as of sight, 
 eager to learn from all sources, and desirous of 
 being friends with all people. 
 
 Negatively: The negative Two repre- 
 sents the modified activity of the constructive 
 forces. He is likely to be too 
 Weakness emotional, too humble, lacking in 
 initiative, weakly acquiescent to 
 suggestions from others, whether desirable or 
 otherwise, too eager to serve, and likely to 
 idolize those of whom he is fond. He often 
 becomes One of the drudges of life, slavishly 
 subservient to more compelling personalities, 
 degrading high ideals of service by manifest- 
 ing them in servitude. 
 
 Destructively : The Two who allows 
 himself to express destructively is the sullen, 
 disgruntled type, who serves, but 
 The serves complainingly. He some- 
 
 Misfit times takes a malicious delight in 
 
 Two withholding the help of which he 
 
 is capable ; and contrastingly will 
 often persist in clinging to someone else when 
 his services are a handicap rather than a help. 
 He is the kind of a Two who does not get on 
 well with other people, who fails to succeed 
 in his own pursuits and resents the success of 
 others. He is irritable, likely to become a sort 
 of petty tyrant to the limits of his small sphere 
 of power, and lacks pride in his personal in- 
 tegrity and appearance. 
 
 Vocational Fitness : The Two type makes 
 a good secretarv, diplomat, accountant, adjus- 
 50 
 
ter of claims, lawyer, or solicitor. 
 The He is a conscientious parent ; is of- 
 Adjuster ten found in social service work, 
 and is most efficient when working 
 with someone else. There are many points of 
 resemblance between the natures of the Two 
 and Six, particularly in their fitness for social 
 reform work, and philanthropic or humanitari- 
 an endeavors. 
 
 Physical Health : A tendency to head- 
 aches is a frequent characteristic of the Two 
 in poor health ; and his physical 
 Headaches ills generally seem to manifest 
 through the head, in a mild form 
 as headaches, and more severely as brain 
 trouble. 
 
 Colors : The color and metal, gold, is 
 particularly related to Two. Gold is a symbol 
 of value and of wisdom ; and the 
 Gold mission of the Two, as symbolized 
 by this metal and color, is "to 
 transmute base metals into gold" ; to discover 
 the good qualities in all things, and to mani- 
 fest their relationship to human qualities in 
 his own expression. 
 
 51 
 
(H 
 
 IX. The Number Three 
 
 HREE is, in a sense, the Number of all 
 that pertains to physical existence, be- 
 ing the Number of the dimensions 
 through which Spirit expresses, — Time, Space 
 and Form, — the Three limitative factors of 
 mundane expression, from 
 The Number which, in physical life, we can- 
 of Manifest not escape. So far as can be 
 Life learned every manifest thing 
 
 conforms to this triune form- 
 ula, although the unaided senses are 
 sometimes unable to detect this conformity 
 in each particular. For instance, we think of 
 music as conforming only to the element of 
 time, and its division into beats ; yet the vary- 
 ing pitch traces a specific pattern in space, 
 and its vibrations produce physical disturb- 
 ances in the atmosphere. If Two tuning forks 
 of the same pitch are placed near each other, 
 and One is struck, the other will be found to 
 give forth a like tone, although undisturbed by 
 any visible agency. Electricity, which appar- 
 ently transcends time in its operations, does 
 sio only by reason of our inability to gain any 
 adequate conception of its extreme rapidity of 
 motion, and actually requires a definite period 
 of time to traverse space. And thought, so 
 apparentlv intangible and immaterial, is 
 52 
 
known to have certain well-defined influenc- 
 es upon physical matter and can be photo- 
 graphed. Persons of considerable psychic at- 
 tainment describe the form and color of 
 thought; and declare the forms it assumes to 
 be so like material forms, as sometimes to be 
 easily mistaken for them. 
 
 Each of the Three elements of matter, 
 time, space, and form, expresses a trinity, 
 again emphasizing the persisten- 
 Time cy of Three as the Number of 
 Space, and manifest creation. Time express- 
 Form es as past, present, and future; 
 space exists as finite, indefinite, 
 and infinite ; and form manifests in Three 
 dimensions, length, breadth, and thickness. 
 Space includes something of both time and 
 form, existing in our consciousness only when 
 expressing through One or both of the other 
 members of the Trinity. 
 
 Three is called the Number of the arts, 
 measuring the dimensions of architecture ; the 
 primary colors, red, yellow, 
 The Number and blue, of painting; and the 
 of ''Three symphonies which corn- 
 
 Arts pose harmony in music" (West- 
 
 cott). It is the Number of 
 mentation, suggesting the thought, the think- 
 er, and the thing thought of. Its relation to 
 the external world is continued in its relation 
 to the interior world of man, designating his 
 triune nature as body, mind, and spirit. Py- 
 thagoras called Three the Number of physiolo- 
 gy, and some authors have gone to considera- 
 ble length to justify this association. 
 53 
 
The Number Three is closely associated 
 with religious beliefs, and trinities abound in 
 
 all forms of religious worship. The 
 Trinities Christians reverence their Trinity 
 
 of Father, Son, and Holy Ghost. 
 The Egyptians paid homage to Osiris, Isis, 
 and Horus, and related these Three Deities 
 respectively to water (especially the Nile, as 
 the immediate source of so many blessings to 
 them), the earth (particularly Egypt) and the 
 warm, moisture-laden air (the result of the 
 rising, of the waters over the earth). Brahma, 
 Siva, and Vishnu, "Creator, Changer and Pre- 
 server," each has especial devotees among the 
 Hindus, in addition to those who worship 
 all Three members of the Trinity. Plato 
 evolved what he termed the Divine Triad, of 
 Theos (God), Logos (The Word), and 
 Psyche (The Soul). Mythology has contrib- 
 uted many famous Trinities ; among them the 
 Fates, Furies, and Graces, who were each 
 Three in Number, making Three times Three. 
 Another instance of veneration of the 
 Number is shown in the use, by the Oracle of 
 Delphi, of a tripod from which 
 Tripods to deliver her utterances. Less 
 distinguished tripods were much 
 used as supports for bowls of incense, fire, 
 and offerings to the Gods, and in Athens there 
 is a street called The Street of Tripods, be- 
 cause it contains so many of these ceremonial 
 appurtenances. 
 
 Three is prominent in Biblical lore. 
 Joshua mentions (Joshua 20:7-8) Three cities 
 54 
 
of refuge on each side of the river 
 Biblical Jordan "that the slayer who killeth 
 Three's any person unawares and unwitting- 
 ly may flee hither" for safety; Bezer 
 (fortress), Ramoth (high places) and Golan 
 (circuit) on the East* and Kedesh (sanctuary;, 
 Shechem (back), and Kirjath-arba, "which is 
 Hebron" (alliance) on the West. Ezekiel 
 speaks (14:14) of Three men, Noah, Daniel 
 and Job, "each of whom", as One author says, 
 "saw a creation, a destruction, and a restora- 
 tion. Noah of the whole world, Daniel of the 
 Jewish world, Jerusalem, and Job of his per- 
 sonal world." The first of these, Noah, "who 
 walked with God," represents the One God, 
 "moving upon the face of the waters." He 
 had Three sons, symbolizing the Three-fold 
 manifestation of God in Creation, — "the One 
 become Three." 
 
 Again, with the Number Three, we can 
 
 trace the law of unity, duality, and trinity in 
 
 the expression of the sacred 
 
 AUM word for Deity. First, the I AM, 
 
 then OM, and third AUM. Even 
 
 in the form of the characters composing the 
 
 words the working of the Law is seen. First 
 
 there was the straight line, — the upright, 
 
 forceful, masculine element of the I ; then 
 
 the curved line, O, expressing the graceful, 
 
 gentle, yielding feminine element was placed 
 
 by the side of M, which is all straight lines ; 
 
 and in the third form of the sacred word, the 
 
 letter U which is added combines the straight 
 
 and curved lines of the other Two, and is 
 
 55 
 
placed between them to blend the sounds 
 formed in uttering them. (In the Three-fold 
 expression of the word A is usually, t>ut not 
 always, substituted for O). 
 
 :(: 
 
X. Number Three in Personal 
 Analysis 
 
 ^CONSTRUCTIVELY: Persons of the 
 l| Three type seek to make their lives 
 ^*^ expressive of high ideals, and they re- 
 quire an artistic environment for their best 
 personal expression. To some extent this de- 
 pendence upon external con- 
 The ditions for inspiration is a 
 
 Artistic Type weakness, but it is sometimes 
 made a strength, when as is 
 often true, individuals of the Three type 
 placed in uncongenial, sordid surround- 
 ings, bend their efforts to transform 
 their environment from ugliness to beauty. 
 They are fond of music and often have pleas- 
 ant singing and speaking voices- They have 
 broad mental vision, which bears with it the 
 tendency toward exaggeration and "make-be- 
 lieve." They have abundant energy which is 
 often used in impractical ways, for they are 
 the dreamers, the visionaries of humanity ; but 
 when their powers are applied in a practical 
 manner they accomplish a great deal, and of- 
 ten become veritable geniuses in their chosen 
 field. Thomas Edison, Paderewski, Kubelik, 
 Sargent, and Debs are practical idealists in 
 whose names Three is very prominent. 
 57 
 
Negatively: The desire for self-expres- 
 sion, strong in the constructive influence, is 
 frequently given inverted expres- 
 The sion through self-consciousness, 
 
 Complainer embarassment, and self-deprecia- 
 tion. It is manifested in the 
 "complainer" who attributes his lack of suc- 
 cess to his own "spirituality" and his inability 
 to come down to the general level of consci- 
 ousness. . His moral standard is flexible, and 
 he is not above gossip and insinuation. 
 
 Destructively : The Three is often super- 
 ficial, scattering his energy fruitlessly and im- 
 practically. He is the dilettant, 
 The dabbling" into many studies, but not 
 
 Dilettant proficient in any of them ; lacking 
 the capacity for wholesome manual 
 work, (which he strongly dislikes) and unwill- 
 ing to perfect himself in any other. He makes 
 mistakes through carelessness and lack of con- 
 centration, and tries to shift the blame to 
 other shoulders. He changes his opinions 
 with the prevailing sentiment of others, dis- 
 likes to say "No," consequently assumes obli- 
 gations which he cannot fill, and gains a repu- 
 tation for irresponsibility. 
 
 Vocational Fitness : The Three type 
 
 nearly always has musical and artistic ability 
 
 (dependent in degree upon other 
 
 The forces in the name), is an excell- 
 
 Professions ent mimic, and is adapted to 
 
 professions giving opportunity 
 
 for original, artistic expression. Writers, 
 
 artists, musicians, ministers, journalists, de- 
 
 58 
 
signers, actors, reformers, and occasionally 
 nurses and physicians (due to an instinct and 
 aptitude in relieving pain) are found among 
 persons of this Number. 
 
 Physical Health: Ills due to some form 
 of dissipation, neglect of the body, and throat 
 trouble, are most prevalent among persons of 
 the Three type. 
 
 Colors : The color especially akin to 
 Three is rose-red. This is the color of spiritu- 
 al love, and it bears a message 
 Rose-red which most persons of the Three 
 type need ; that of living by love and 
 to love, rather than for love; and of develop- 
 ing the impersonal conception of the love prin- 
 ciple that "Service is love in action." Rose- 
 red expresses a highly spiritual conception of 
 life, and, negatively, represents the unfortun- 
 ate tvpe of spiritually-minded individual who 
 can point "the Way" to others, but lacks the 
 courage and will power to take it himself. 
 
 59 
 
XL The Number Four 
 
 ^jjTOUR is the Number of all that pertains 
 *fw\ to the elements : Fire, Air, Water, and 
 *** Earth; of the seasons, Spring", Sum- 
 mer, Autumn, and Winter; and of the points 
 of the comlpass, North, South, East, and West. 
 It is associated with stress and 
 The Nature strife, with hardships and labor ; 
 Number because it represents the work- 
 ing out of God's plan. Through 
 incarnation, or involution into form, the divine 
 image of man as a triune being is reflected 
 upon the material plane, forming a square 
 which must be "worked out" before man can 
 evolve the conscious expression of his unity 
 with the Supreme. 
 
 Recalling to your mind the picture of the 
 Circle of Being already referred to, we may 
 think of the divine creation, "in 
 Forming the image and likeness of the 
 the Square Father'' (i. e., in Spirit) as a tri- 
 angle drawn in the upper, or spir- 
 itual, half of the Circle, wherein all things must 
 first be imaged before they can be reflected in 
 the lower, or material half of the Circle. Ihe 
 point of the first triangle extends upward, 
 symbolizing Spirit, with the horizontal diame- 
 ter of the circle as its base ; but in its reflection 
 the point extends downward, into matter. 
 60 
 
Thus a square is formed, the basis, or founda- . 
 tion, upon which human development must be 
 reared. Mans' divine destiny, then, is to ex- 
 press consciously, through material life, the 
 perfection which he already possesses in Spirit. 
 
 This attainment, the perfect evolution of 
 all that has been involved in us spiritually, is 
 the sole (soul) purpose of human 
 The Soul experience ; and it is because most 
 Purpose of us do not understand the divine 
 of Life plan, or even know, consciously, 
 that such a plan is in existence, 
 that the working- out of life's experiences seems 
 so tedious, difficult, and futile. Illuminated 
 by the light of awakened understanding, the 
 pathway back to God seems far less difficult; 
 for the obstacles, which in darkness seemed so 
 large, are seen in the light of clearer under- 
 standing, to be much less fearful than we had 
 supposed. Thus our way is made plain ; and 
 the One-ness which manifests through Duality 
 and Trinity is now seen to be evolving back 
 again through the square to Unity. The first 
 Four initiations symbolized by the first Four 
 Numbers, complete the first cycle of develop- 
 mnt, as is indicated by their additive value ; 
 and Unity is attained through the reduction of 
 their sum to a unit: 1 plus 2 plus 3 plus 4 
 equal 10, which reduces to 1 by adding 1 and 
 0. All truths may be expressed by Numbers, 
 and the equations of truth are mathematically 
 exact. 
 
 Bible references to Four and Forty are 
 numerous and they invariably have to do with 
 61 
 
the temptations of human life, 
 In and record trying" experiences. 
 
 Sacred Writ According to the Bible, trans- 
 gressions must be paid Fourfold. 
 The Forty years in the wilderness (of sense 
 consciousness); the Forty da)^s of the flood ; 
 the Forty days and nights in which Moses re- 
 ceived the law on the mount ; Goliath's Forty 
 days' defiance of the Israelites; Elijah's Forty 
 days' journey to Floreb ; and Jesus' Forty days 
 fasting in the wilderness, are all symbols of the 
 passing of the human soul through Four initia- 
 tions, each One of which is symbolized by the 
 perfect cyclic Number Ten. 
 
 Each of the allegories presents a phase of 
 the soul's supremacy over physical limitations, 
 desires and appetites, which are 
 The like a giant Goliath in human con- 
 
 Symbolism sciousness, that the man of God, 
 Applied David, must slay, or triumph 
 over. In the story of the slaying 
 of Goliath the death blow was dealt with a 
 stone in a sling or pouch (a mystical reference 
 to the creative force, and its upliftment to the 
 regenerative plane). 
 
 The Four rivers in the garden of Eden 
 (Gen. 2:10-14), Pison, Gihon, Hiddikel, and 
 Euphrates, are a symbolical 
 Four Rivers reference to Four great life cur- 
 rents or flows of purified blood 
 ("rivers") supplying nourishment and vitality 
 to ("watering") the garden of Eden (the hu- 
 man body). 
 
 62 
 
The Fylfot, or Swastika, which is but a 
 variation of the Cross, is associated in symbol- 
 ism with the Xumber Four, and is 
 The universally considered an emblem 
 
 Swastika of good fortune. It represents the 
 working out of the square, or the 
 triumph over matter, and when it is rapidly 
 revolved, tends to reproduce the circle. By 
 certain branches of esoteric teaching it is de- 
 clared to be related to a magic square of Five, 
 forming Twenty-five squares, of which it re- 
 tains Seventeen — symbolizing the Twelve 
 signs of the zodiac, the Four elements, and 
 the sun- A most striking fact in regard to the 
 swastika is that it has been used in all parts 
 of the world among all peoples, apparently in- 
 dependent of One another. 
 
 The sacred word, which we have traced 
 through Three Numbers, is again discovered to 
 express through Four, in 
 The many forms. It has been call- 
 
 Sacred Word ed Amun in Egypt, Theo in 
 Greece, Allh in Arabia, Dieu in 
 France, Dios in Spanish, Adad in Assyria, Gott 
 in Germany, and Deus among the Latin speak- 
 ing peoples. 
 
 63 
 
XII. Number Four in Personal 
 Analysis 
 
 /^t ONSTRUCTIVELY : Practicality, 
 
 III work, and reliability characterize the 
 ^^^ Number Four. Persons expressing 
 this Number are usually hard workers (though 
 they do not always choose to be) ; are depend- 
 able, industrious, cautious in regard 
 Industry to money matters, desirous of sav- 
 ing and investing, but slow to 
 accept unfamiliar propositions. They are 
 fond of home life, but sometimes make their 
 homes unhappy by reason of uncontrolled 
 temper and jealousy. They have a mechanic- 
 al turn of mind, are analytical, thorough, and 
 practical in the extreme. They are democrat- 
 ic and patriotic; loyal to home, friends and 
 country. Their work is nearly always of a na- 
 ture to meet some need common to the masses 
 of humanity. Their interests center in prac- 
 tical things, and the phases of life which are 
 the very soul of existence to the Three type, 
 awaken comparatively little response in those 
 most influenced by the Number Four. They 
 are not necessarily intolerant of, or insensible 
 to, the artistic and spiritual expressions of life, 
 but consider these as merely adjuncts to the 
 more material necessities and conveniences of 
 civilization. They are very decidedlv pragma- 
 64 
 
lists; busy, active workers, who justify all en- 
 deavor by the degree that it meets a common 
 need, or as they might express it, a need of 
 the "common people-" 
 
 Negatively : The apathetic Four is the 
 type whose life expresses a monotone. Nega- 
 tive Four's become the plodders who 
 Apathy look upon all expenditure of energy 
 as labor, and who work to live rathei 
 than for the joy of it. They have only a fair 
 degree of intellectual force, either construc- 
 tively or destructively, and are inclined to think 
 life holds but little for them, — the type who 
 "bargains with life for a penny" and gets just 
 that. 
 
 Destructively: The ambitious Four who 
 has allowed himself to express destructively is 
 the dissenter. He works hard 
 The and is discontented in his work. He 
 
 Dissenter is the clockwatcher, the agitator. 
 He believes himself to be "just as 
 good as any man," and rather defies anyone to 
 say that he is not- He is inclined to over-es- 
 timate his importance and worth in the com- 
 mercial world, and resents the fact that others 
 do not share his personal opinion of his capa- 
 bilities. When given power he does exactly 
 what he objects to in others, uses his power 
 selfishly, is suspicious of his associates and 
 business-superiors; dislikes being controlled, 
 but seeks to control others. He is likely to 
 have a violent and poorly-governed temper, 
 and to be of a jealous disposition. 
 65 
 
Vocational Fitness : The Four type, gen- 
 erally speaking, makes a better employee than 
 employer. He is efficient in work 
 The which deals with material commodi- 
 Artisan ties, — with things that can be weigh- 
 ed, measured and analyzed. He 
 makes a good engineer, metal-worker, mechan- 
 ic, electrician, chemist, cabinet maker, builder, 
 architect, foreman, manager, merchant, teacher, 
 business man, or soldier. He is generally suit- 
 ed to work involving great detail, use of the 
 hand as well as the brain, and is efficient where 
 thoroughness, reliability, honesty, and careful 
 workmanship are strongly involved. 
 
 Physical Health: Physically the Four is 
 often the victim of the destructive influence of 
 his emotions. He is most suscep- 
 The Blood tible to diseases resulting from 
 poor circulation of the blood, 
 maladies which manifest in malignant growths, 
 and occupational diseases. 
 
 Colors : Blue and green are related to 
 Four, and bear a message of understanding and 
 supply. Blue, the color of the over - 
 Blue and arching heavens, is symbolical of 
 Green truth, and its message is expressed 
 in the humble little blue flower, 
 "Forget-mie-not," — to cleave to the fullness of 
 truth, and to speak it kindly. Green is the 
 color of hope, of supply and renewal. It 
 brings prosperity, but will not permit hoard- 
 ing wealth. Its use and influence as a restora- 
 tive, renewing, energizing influence are seen 
 
 throughout nature- 
 
 66 
 
XIII. The Number Five 
 
 yjT HE Number Five is the Number of Hu- 
 i|L manity. It stands midway between 
 ^■^ the lowest digit (One) and the highest 
 (Nine), even as man stands midway between 
 the animal forces below him, and the spiritual 
 forces above. For that reason 
 The Number Five is called the Number of 
 of Humanity Temptation, since humanity is 
 swayed first by One impulse 
 and then by the other, oscillating be- 
 tween Two extremes. By those who 
 consider temptation unfortunate. Five is 
 called an unlucky Number. It might 
 more justly be called a fortunate Number, 
 since it shows the aspiring soul exactly where 
 he stands in the scale of development, present- 
 ing the good and the bad, the high and the low, 
 the gold and the dross, impartially. 
 
 Number Five is also the Number of Ex- 
 perience, because it is experience which tests 
 our development. "Experiences 
 
 Of are the sacred, purifying fires 
 
 Experience which remove the dross from the 
 soul." (See "The Tale of the 
 Wimpus," by Ernest C. Wilson). Experience 
 has been described as the purpose of life, again 
 emphasizing the relationship referred to in this 
 lesson. 
 
 67 
 
Five is half of the perfect Number, Ten, 
 suggesting the idea so often advanced by mys- 
 tics, that man must be united to 
 Generation another of his kind to express 
 
 and perfection, — the basis of the 
 
 Regeneration "Soul-mate" theory. Five by 
 itself is said to be incomplete, 
 and must be doubled to be perfect. It is the 
 Number of generation, creative force, sex, and 
 reproduction, and these must be uplifted to the 
 regenerative plane (symbolized by the Number 
 Ten) if man would gain his heritage of eternal 
 life, according to the regenerationists. 
 
 Again the Number Ten, which is divisible 
 equally into Two Fives, may be said to express 
 the dual nature of mankind, as man 
 Man and and woman, in whom Two forces 
 Woman (material and spiritual) constantly 
 contend, until their secret is learn- 
 ed, and they are combined in One, — "reconcil- 
 ed by the cross." It used to be quite generally 
 accepted that man and woman represented 
 separately and specifically these Two forces; 
 woman the spiritual and man the material ; 
 whereas most of us have now developed a con- 
 sciousness that both these tendencies are pre- 
 sent in each sex to a greater or lesser degree, 
 and that sometimes the old standard is actual- 
 ly reversed so that there exists such an anoma- 
 ly as very spiritual men and very material 
 women. 
 
 Physically man is a series of Fives. There 
 are Five extremities to his body; head, arms, 
 68 
 
and legs. He has Five fingers oh 
 Physical each hand, and Five toes to each 
 Fives foot. He is generally credited 
 with having Five senses, which he 
 only partially uses ; and in reality has Two 
 more not yet consciously recognized and de- 
 veloped. 
 
 The symbol for Number Five is the Star, 
 resting upon Two points, with the One oppo- 
 site pointing upward. This sym- 
 Man bolizes the One (Spirit) which be- 
 
 the Star came Two (man and woman) by 
 involution into matter. The Star 
 in the position described is also a very fair 
 representation, or glyph, of man, his feet upon 
 earth, his arms outstretched, and his head up- 
 turned toward heaven. Even so does man ex- 
 ist in Two worlds, One of matter and One of 
 spirit, partaking somewhat of both, and only 
 complete when he has been able to disclose to 
 consciousness, their meaning; when he has up- 
 lifted matter (or, more accurately, his idea 
 of it) to a level with spirit. This thought is 
 hidden in the figure Ten, — the One (God made 
 man-i-fest in man) placed side by side with the 
 Circle (the Creator, the All in All). When 
 the Star is inverted, with the Two points 
 above the One, it becomes the symbol of evil, 
 or Black Magic, — the perversion of that which 
 is spiritual, to gain material power or posses- 
 sions. 
 
 The meaning of "the star" which fell 
 from "heaven unto earth" when the "Fifth 
 69 
 
Angel (the Angel of Humanity) 
 
 The sounded" (Rev. 9:1-6) becomes clear 
 
 Fifth when we know that Five is the Number 
 
 Angel of man, and the star his symbol. Man 
 
 descended from the realm of spirit 
 (heaven) into matter (earth) and was 
 given "the key to the bottomless pit" (the 
 knowledge of good and evil). That is, he was 
 given a knowledge of opposites, that he might 
 manifest his divine power to overcome tempta- 
 tion through experience and supplant evil with 
 good. When humanity opened the bottom- 
 less pit, all manner of troubles were loosed, — 
 not that they should "hurt any green thing, 
 neither any tree; but only those men which 
 have not the seal of God upon their foreheads." 
 Man alone must suffer for his indulgence in 
 evil, because he alone has knowledge of it. It 
 was in that knowledge that he became "as One 
 of us," i. e. as One of the Seven Elohim, or 
 Sevenfold God. The seal of God which pro- 
 claimed exemption from suffering refers to the 
 pineal gland, or "spiritual eye," which is 
 brought into use by spiritual growth, and is 
 the mark of understanding.. He who has spir- 
 itual sight, knows that evil is only relative, 
 and that therefore the pit is really bottomless, 
 — "there is no foundation to it." This under- 
 standing alone can relieve man from physical 
 suffering. Those who have not the seal in the 
 forehead are not to die (or be annihilated), 
 though they may long for death, but must "be 
 tortured Five months" (must work out their 
 salvation through experience, the Number 
 70 
 
Five) ; and experience is the lash that "stings 
 like a scorpion." 
 
 Other Biblical Fives are numerous, and 
 significant when read with understanding. 
 Joshua killed Five kings and hanged 
 Biblical them in a cave (subjected his Five 
 Fives physical senses to his will. They 
 are like kings, and will rule us if we 
 allow them.) Jesus had Five wounds (sym- 
 bolical of the suffering that accompanies "liv- 
 ing in the flesh" before the spirit is resurrect- 
 ed and dominates). 
 
 Many names for deity are written with 
 Five letters, and in each instance they refer 
 to a God who incarnated in phys- 
 Words and ical form. For instance, Allah, 
 Letters Thoth (Hermes), and Jesus. The 
 ancient Egyptians, with their 
 wonderful knowledge of symbolism, had the 
 greatest reverence for the letter E (corres- 
 ponding to Number Five) and placed it over 
 their temple entrances. The Hebrews like- 
 wise honored their letter He, which was fifth 
 in their alphabet. 
 
 71 
 
XIV. Number Five in Personal 
 Analysis 
 
 /** ONSTRUCTIVELY: Five is the Num- 
 1| ber of versatility, magnetic personality 
 
 ^■^ and intensity. Persons expressing 
 through this Number demand change, variety, 
 travel and excitement. Monotony is insuffer- 
 able to the Five individual. He 
 Personality does not like to do the same 
 thing repeatedly. His enthu- 
 siasms are intense but changeable. He is in- 
 terested in everything under the sun, and al- 
 ways seeks to know the "Why?" A love of 
 mystery, adventure and the unknown are 
 characteristic of the Five type. He is often 
 found among students of the occult and mystic 
 phases of life. He is interested in applied 
 psychology, business efficiency and kindred 
 subjects- His tendency is to go to extremes, 
 in thought, action, and apparel. He is viva- 
 cious, talkative, energetic, original, creative, 
 ready and willing to help others, fond of com- 
 panionship, and usually strongly attracted to 
 the opposite sex. An aptitude for learning 
 foreign languages, for memorizing, and for re- 
 membering Numbers and faces is a blessing 
 with which the Five type is often endowed. 
 Life usually brings him much travel, and the 
 opportunity to meet many people in all walks 
 of life. 
 
 72 
 
Negatively: When a Five individual 
 slips to the negative plane of expression he 
 
 often becomes enmeshed in a net of 
 Obstacles limitations, many of whose causes 
 
 can be traced to some abuse on his 
 own part, and some of which seem to be re- 
 sults of a law whose effects alone are seen in 
 his present life. This type of individual finds 
 it difficult to get ahead, but can do so by prov- 
 ing his superiority over the obstacles that 
 beset his path. 
 
 Destructively : The tendencies which the 
 Five must guard against are sumrrted up in the 
 
 Three words, extremes, indulgence 
 Extremes and abuse. He is swayed by dual 
 
 influences perhaps more than any 
 other vibration, and he must resolutely keep 
 to the middle ground of continence in order to 
 enjoy life's best. It is his mission in life to 
 demonstrate the supremacy of the spiritual 
 man over the material man ; to express his cre- 
 ative power on the planes of art, science and 
 religion ; to avoid the depths and shadows of 
 life by ever climbing upward and facing the 
 light ; to avoid the temptations of personal ex- 
 cess or its opposite, asceticism, by living for 
 and serving others. The Two extremes of 
 genius and degeneracy are expressed through 
 Five, and the person strongly influenced by 
 this Number will need to live always at his 
 highest, and to avoid tendencies to lower hi? 
 personal standard, to procrastinate, to gossip, 
 to prevaricate, and to influence others destruc- 
 tively. 
 
 73 
 
Vocational Fitness: Excellent salesmen, 
 advertising managers, journalists, novelists, 
 surgeons, educators, teachers of 
 Versatility psychology, entertainers, and 
 humorists are found among the 
 Five types. They are suited to any vocation 
 offering change, variety, travel, and the oppor- 
 tunity for creative expression ; and will prove 
 capable in positions where versatility, adapta- 
 bility, magnetic personality, good memory, 
 cheerfulness and enthusiasm are required. 
 
 Physical Health : The Five individual is 
 most susceptible to ills arising from over-in- 
 dulgence or wrong influence in 
 Moderation the appetites and passions. He 
 will need to guard against habit- 
 forming tendencies (when these are of a de- 
 structive nature), should avoid stimulants, 
 and cultivate moderation in diet. 
 
 Colors : Pink, midway between the flame 
 color of One and the Red of Nine, is the color 
 which bears a message to the Numiber 
 Pink Five individual. Pink is the symbol of 
 generation, of life, wholesome physical 
 well-being. Its message is to modify the 
 forces of flame and red (which manifest de- 
 structively in passion, constructively in abun- 
 dant energy) and to preserve a balance of all 
 life's forces. 
 
 74 
 
XV. The Number Six 
 
 TJT HE Number Six is primarily the Num« 
 IIL ber of Mind. In the diagrams we have 
 ^^ described as representing spiritual 
 man and his reflection in matter (the triangle 
 in the upper half of the Circle of Being revolv- 
 ed upon its base, or "reflected" 
 The Number in matter) it will be observed 
 of Mind that the line common to both 
 triangles — the diameter of the 
 circle — is longer than the other sides. 
 This line which divides spirit from mat- 
 ter (?), is the Line of Incarnation, and 
 suggests the emphatic stress placed upon 
 physical birth in the development of the 
 individual. Conceiving the sides of the tri- 
 angle to represent body, mind, and spirit, this 
 line represents body, and mankind generally 
 retains the stress upon his physical nature 
 throughout his earthly life. All history testifies 
 to the fact that mankind has centered his at- 
 tention upon physical things, and on the grati- 
 fication of his physical senses, to the detri- 
 ment of his mental and spiritual development. 
 75 
 
When this inequality is evened up, and all 
 Three elements assume equal proportions, a 
 
 very interesting and curious 
 
 Evening up thing occurs. To be con- 
 
 our tained in the Circle, the Two 
 
 Development triangles, which have been 
 
 made equilateral by adding to 
 our mental and spiritual natures, and divert- 
 ing or transmuting some of our physical ener- 
 gies into these other channels of expression, 
 must be overlapped. By this overlapping 
 process, which raises the base of the lower 
 triangle and lowers the base of the upper One, 
 a Six-pointed star is formed. This process 
 produces a third division of the Circle in 
 which portions of the Two triangles inter- 
 blend ; and is symbolical of the One element 
 or attribute of man which can combine 
 and unify the Two opposing elements existent 
 within us, matter and spirit. That attribute is 
 Mind. Through first realizing a divine image 
 of perfect expression (the equilateral triangle), 
 then manifesting this upon the physical plane, 
 through our bodily health, and then combining 
 these Two by the power of mind we are en- 
 abled to understand the wonderful mystery of 
 their relationship. By this means alone can 
 we know the meaning of the Six-pointed star, 
 the Seal of Solomon, and the emblem of the 
 Jewish faith. Who has this understanding, 
 who can interpret the mystery of Solomon's 
 Seal (the Seal of the Soul-of-man, or sun-man) 
 has wisdom. 
 
 76 
 
Six has often been called the Number of 
 Motherhood, and doubtless derives this signifi- 
 cance from its association with 
 The Number the power of mind, Wisdom, 
 of which has been called the 
 
 Motherhood World-mother. Six forms the 
 second of Three series of Three 
 (the Nine digits) designated as the Triple Tri- 
 angle- In that sense it would be considered as 
 having a feminine force. Being Three times 
 Two, it also bears a close relationship to Five, 
 the sum of its factors. Six is called the Num- 
 ber of marriage (motherhood suggested 
 again) the extension or ultimate of the Five 
 idea, Five being the Number of man, sex, and 
 creation or generation. 
 
 Six is associated with the idea of Labor 
 (as in the travail of motherhood, or child- 
 birth) because of the Six days 
 The Number of labor and the Six days of 
 of Creation (Gen. 1:31; Exodus 
 
 Labor 20:9-11 ; Luke 13 :14) ; and in a 
 
 slightly different aspect the 
 same thing is suggested in Proverbs, when 
 Solomon counsels : "Go to the ant, thou slug- 
 gard ; consider her ways and be wise." This 
 passage suggests the Number Six in various 
 ways; the ant is a Six-legged creature noted 
 for its industry ; and wisdom is also suggested 
 by the Number Six. Moreover, the admoni- 
 tion occurs in the 6th chapter and 6th verse of 
 Proverbs — a fact to which the Curtisses call 
 attention. Six seems to be peculiarly associat- 
 77 
 
ed with Nature's working forces, and with the 
 elements; and is declared by some writers to 
 be the Number of the elementals. The Book 
 of Revelation tells of the disturbance of natui- 
 al forces which accompanied the opening of 
 the Sixth Seal of the Book of Life (Rev. 6: 12). 
 
 The Number 666 referred to by St. John 
 (Rev. 13:18) strikingly portrays the signifi- 
 cance we have ascribed to Six. 
 The Number "Here is wisdom" (Six is the 
 of the Number of wisdom). "Let him 
 
 Beast that hath understanding count 
 
 the Number of the beast ; for it 
 is the Number of a man ; and his Number is 
 Six hundred Threescore and Six." This is a 
 direct reference to numerical symbolism, and 
 clearly indicates that "the beast" is neither the 
 Pope or the Kaiser, nor any single individual, 
 but refers to "mortal mind," or "error mind" 
 as it has long been called by the mystics. Any 
 "man" who believes in the great illusion of 
 miatter is "the beast." There are many such; 
 the vast Number of people who cannot con- 
 ceive of anything being real which is not 
 tangible to the physical senses, and who believe 
 in an opposition or antagonism between spirit 
 and matter. Whereas we know (and have 
 Paul's word for it in the 18th verse of Chapter 
 Four of Second Corinthians) that the things 
 which are apparently real and can be sensed 
 physically, are actually temporal, and pass 
 away. This belief in the reality (by which is 
 meant permanence of form) of material things, 
 7S 
 
and the indulgence in sense gratification to 
 which such a belief leads, are the cause of the 
 "plagues" foretold in Revelation. 
 
XVI. The Number Six in Personal 
 Analysis 
 
 /gtONSTRUCTIVELY: Six manifests in 
 IJ I poise, adjustment, strong mentality 
 ^^ and service. A person who expresses 
 the constructive influence of this Number is 
 reliable, thrifty, industrious, sympathetic and 
 fond of the association of other 
 Adjustment people. He is a calm, restful per- 
 sonality whose influence in the 
 sick room is beneficial and restorative. 
 The Six is likely to find his life filled with the 
 demands made upon him by other people, and 
 he is frequently called upon to com'plete tasks 
 which someone else has begun and left un- 
 finished. His Number corresponds to Satur- 
 day in the week, and reflects many of the ideas 
 which are popularly associated with the day, — 
 the busy finishing up of the week's work, and 
 preparation for Sunday. The Six type of in- 
 dividual has been aptly called the comforter. 
 He loves harmony and is distressed by harsh, 
 discordant noises. He is usually musical, with 
 an especial aptitude for stringed instruments, 
 and very often has a pleasing voice of medium 
 range, baritone or contralto, of full, rich quali- 
 ty. He is somewhat artistic, and seeks to 
 combine artistic expression with practical ser- 
 vice. He is frequently connected with philan- 
 80 
 
thropical or humanitarian projects or institu- 
 tions, or governmental service. 
 
 Negatively : The negative influence of Six 
 is that of unwilling service which makes work 
 labor and service servitude. It 
 Listlessness manifests in a tendency to brood 
 over real or imaginary troubles, 
 to morbidity, and lonely introspection. List- 
 lessness, indifference, and a disregard for obli- 
 gations characterize this expression. 
 
 Destructively: The destructive influence 
 of Six manifests in officious zeal, in anxiety 
 
 and disturbance which makes the in- 
 Officious dividual influenced by Six more 
 Zeal restless and disturbing than poised 
 
 and restful. This type of Six is often 
 found in lodges and fraternities (the Six is usu- 
 ally a "joiner") among those who voluntarily 
 assume duties and then fail to fulfill them. 
 Their intentions are usually the best, which 
 makes them a little more trying to deal with. 
 They fail because they assume more than they 
 can do, overestimating their ability and capa- 
 city to serve, in their eagerness to be obliging. 
 They need praise and approval for their happi- 
 ness, and are very much agitated and distress- 
 ed when the inevitable criticism of their ineffi- 
 ciency comes upon them. They are incessant 
 talkers, agreeable and social by nature, and 
 their friendliness and extravagant offers of co- 
 oDeration are often times quite disarming. 
 81 
 
Vocational Fitness: The Six individuals 
 make good nurses and physicians, are often 
 
 found to possess marked musical and 
 Service artistic talent, are successful heads of 
 
 institutions, ministers, social service 
 workers, housekeepers, and practical humani- 
 tarians. In business they are frequently found 
 to be insurance men, undertakers, solicitors, 
 lawyers, dressmakers, milliners and housekeep- 
 ers. 
 
 Physical Health : Worry is One of the be- 
 setting sins of the Six type, and brings in its 
 
 wake a long train of ills such as ner- 
 Worry vousness, heart trouble, and defective 
 
 eyesight and hearing. Their worry is 
 usually more for others than themselves, and, 
 as is generally true of worry, accomplishes 
 little good in compensation for its bad effects. 
 Color : Orange is the color most strongly 
 related to Six, and its message is whole-ness 
 and invigoration, — the blending of 
 Orange red (life, love and energy) with yel- 
 low (wisdom). It should inspire 
 all those who are working through the influ- 
 ence of the Six vibration to temper their affec- 
 tions, sympathies and energies with wisdom ; 
 and to remember that the best way to be of 
 real service in the world is to help others bear 
 their burdens, rather than merely to be relieved 
 of them. 
 
 82 
 
XVII. The Number Seven 
 
 TTT HE NUMBER SEVEN is symbolical of 
 l|L fulfilment, fullness, completion. In 
 ^■^ the soul development of the individual, 
 Seven denotes the completion of the cycle of 
 physical labors, the culmination of the struggle 
 between man's good and evil 
 Material physical tendencies. When he 
 Completion has labored for Six days (sym- 
 bolizing cycles, or initiations) 
 there comes a blessed period of rest, when 
 the evolving soul pauses and looks back 
 upon his efforts, as One who, climbing 
 a steep mountain slope, stops to rest 
 and trace his progress, before continuing 
 the arduous climb. If we could not sometimes 
 make these pauses, get our breath, and satisfy 
 ourselves that our efforts have not been futile, 
 it is doubtful if we could retain the courage 
 necessary to complete our journey. 
 
 The sages of old recognized this fact, and 
 
 in the Bible we find Seven days in the seventh 
 
 month set aside as a time for 
 
 Retrospection feasting (Lev. 23:41) ; and it is 
 
 and commanded to observe the 
 
 Introspection seventh day and the seventh 
 
 year as periods of rest. Even 
 
 as these appointed times for rest were observed 
 
 83 
 
objectively, so there is, in the hidden, inner 
 world of the soul, an appointed time for medi- 
 tation and prayer, symbolized by the Number 
 Seven ; preparing the Initiate for the labors ot 
 Eight, when he shall meet and face the Dwell- 
 er; and of Nine, when he must harmonize Four 
 and Five, preparatory to their mergence in 
 Ten. 
 
 Seven is the Number of the fullness of all 
 things pertaining to the material world. It 
 Numbers the notes of the musical scale, 
 Some the colors of the rainbow and the spec- 
 Sevens trum, the vowel sounds of speech, the 
 days of the week and of creation, and 
 the wonders of the world- The seventh son of 
 a seventh son is popularly supposed to possess 
 extraordinary psychic powers. We speak of 
 the Seven seas, and every seventh wave of the 
 sea has an added power. Seven is the common 
 divisor of the time required in the gestation of 
 animals, and children are sometimes born at 
 Seven months. 
 
 Many philosophers divide the life of man 
 into Seven parts, comparable to Seven cycles. 
 It is commonly believed by occultists that the 
 Seventy years alloted to man in the Bible are 
 not to be interpreted literally, but symbolize 
 Seven cycles, in each of which man shall pass 
 One initiation, cfr learn One lesson. The Sev- 
 en initiations are frequently associated with 
 the Seven vices and virtues, and with the 
 Sevenfold aspects of deity. Shakespeare, in 
 "As You Like It," describes the Seven ages of 
 man, and Jean Ingelow, in "Songs of Seven," 
 84 
 
similarly described Seven periods in the life of 
 woman. 
 
 The human body has Seven obvious, or ex- 
 ternal parts, enumerated by Westcott as the 
 head, chest, abdomen, Two legs and 
 Human Two arms. There are likewise Seven 
 Sevens principal internal organs necessary 
 to sustain life. The human head 
 has Seven apertures; eyes, ears, nostrils, and 
 mouth. There are Seven inflections to the 
 voice in articulation ; Seven evacuations of the 
 body; Seven great systems of tissue, each of 
 Seven varieties; Seven parts each to the eye, 
 the ear, the heart, the brain, and the nervous 
 system ; Seven functions of the body, Seven 
 layers to the skin. While we usually think of 
 having only Five senses, it is pointed out that 
 we actually have Seven, of which the more 
 acute, mental perception and spiritual under- 
 standing, remain comparatively undeveloped. 
 The soft tissues of the body, it is estimated, 
 are renewed every Seven months, and every 
 element of the body is completely changed in 
 Seven years. 
 
 Madam Blavatsky, in her "Secret Doc- 
 trine," and other occultists in other works, tell 
 us that there are Seven great cy- 
 The Seven cles in the development of man- 
 Great kind upon the earth; each of 
 Races which produce a Great Race ; and 
 each Great Race, in turn, is sub- 
 divided into Seven Sub-races. These Races 
 and Sub-races do not begin and end abruptly, 
 but merge into One another, so that part of 
 85 
 
humanity belong to One and part to another, 
 according to individual development. The 
 present Great Race, the Ayran, is the Fifth 
 Great Race, and mankind is theoretically in the 
 Sixth sub-division. Most of humanity, how- 
 ever, rather lags behind this position, and is 
 said to be in the Seventh Sub-race of the 
 Fourth, or Atlantean, Great Race. 
 
 Theosophists teach that man has Seven 
 bodies ; the physical, etheric double, astral, 
 lower mental ; higher, budd- 
 The Seven hie, and the Self, or user of 
 Bodies of Man these. Each of these ve- 
 and Garth hides functions and is fo- 
 cused upon a different plane 
 of matter, having successively higher rates of 
 vibration, and consisting of more attenuated or 
 subtle substance. Ordinarily we are consci- 
 ous, through the senses, of only One of these, — 
 the physical body ; but mediums occasionally 
 see the etheric double and astral forms, and 
 trained psychics have, in some cases been con- 
 scious of the higher, less tangible forms. This 
 leads to the statement, also theosophical, that 
 the earth is similarly constituted ; that is, that 
 the earth we see, and upon which we function, 
 is but the lowest form of a world chain of 
 Seven planets, each of which is tangible upon a 
 different plane of matter. 
 
 Ancient astrologers considered Seven 
 planets in their calculations, enumerated be- 
 low, and have formulated cor- 
 Celestial respondences between these 
 Correspondence planets, (based upon their 
 orbital proportions, and the 
 86 
 
digitary numerical value deduced therefrom) 
 and the Seven virtues, Seven deadly sins; the 
 vowel sounds, colors, notes of the musical 
 scale, and days of the week. 
 
 Planets 
 
 Virtues 
 
 Vices 
 
 Vowels 
 
 Mars 
 
 Strength 
 
 Wrath 
 
 o 
 
 Sun 
 
 Faith 
 
 Pride 
 
 i 
 
 Mercury 
 
 Prudence 
 
 Idleness e 
 
 Saturn 
 
 Temperance Gluttony oo 
 
 Jupiter 
 
 Justice 
 
 Envy 
 
 u 
 
 Venus 
 
 Charity 
 
 Luxury ee 
 
 
 (Love) 
 
 
 
 Moon 
 
 Hope 
 
 Avarice a 
 
 Colors 
 
 Notes 
 
 
 Days 
 
 Red 
 
 do 
 
 
 Tuesday 
 
 Orange 
 
 re 
 
 
 Sunday 
 
 Yellow 
 
 mi 
 
 
 Wednesday 
 
 Green 
 
 fa 
 
 
 Saturday 
 
 Blue (Purple) sol 
 
 
 Thursday 
 
 Indigo 
 
 la 
 
 
 Friday 
 
 Violet 
 
 si 
 
 
 Monday 
 
 Biblical Sevens are entirely too numerous 
 to be listed in a book of this nature, and their 
 
 symbolism will be so readily grasped 
 Biblical as to make elaboration of the 
 Sevens thought involved superfluous in the 
 
 majority of instances. Beasts to be 
 
 used for food were taken by Sevens into the 
 
 ark, others by Twos (Gen. 7:2), giving the 
 
 Chapter and verse Numbers which locate this 
 
 87 
 
reference an especial interest. Gen. 21 :23 
 speaks of Seven ewes given to bind an agree- 
 ment, and Gen. 29:18 tells of Jacob's Seven 
 years of service for Rachel. The dual aspect 
 of Seven is shown in Joseph's dream of the 
 well and ill-favored kine, and the full and thin 
 ears (Gen. 41) reminding us that Seven is 
 "the fullness of good or evil." In the destruc- 
 tion of Jericho (Jos. 6:4-16) Seven priests 
 bore Seven trumpets Seven days; and after 
 they had encircled the city Seven times the 
 walls fell- When we know that Sheba means 
 Seven, the Queen of Sheba's visit to Solomon, 
 and her endorsement of his learning, assume 
 added significance. She was the Queen of the 
 "south" (I. Kings 10:1 and Math. 12:42) 
 which means the physical or material realm ; 
 and her name would signify the perfection of 
 that realm. Thus Solomon is shown, by 
 means of a story, to have passed the exhaust- 
 ive examination which would require of him 
 the fullness of material wisdom, or perfection 
 in the understanding of material things. 
 Elisha ordered Naaman to be cleansed of lep- 
 rosy by dipping Seven times in the river Jor- 
 dan (II. Kings 5:10-4)- Jordan is the River 
 of Life ; by dipping Seven times into this 
 stream, is symbolized the Seven initiations 
 which everyone must undergo to be rid of 
 mortal limitations, here referred to as leprosy. 
 Solomon's temple (the human body) was 
 finished in the twelfth month of the sixth 
 year, making Seven years. (No doubt this is 
 a thinly veiled reference to the Seven (ty) 
 
years alloted to man, for the building of his 
 fleshly temple). See Ezra 6:15. The Book of 
 Esther, with its wonderfully-told story of 
 Ahasuerus, Mordecai and Esther, abounds in 
 Sevens. There were Seven princes, Seven 
 chamberlains, Seven maidens, Seven days of 
 feasting, and it was in the seventh year that 
 Esther came to the king (Esther 1:5-14; 
 2:9-16). The sixth chapter and 16th verse of 
 Proverbs enumerates Seven things which are 
 "an abomination to the Lord," and in the first 
 verse of the ninth chapter we are told that 
 "Wisdom hath builded her house, she hath 
 hewn her Seven pillars." The Sevenfold Spirit 
 of the Lord is described in Isaiah (11:2-4), as 
 wisdom, understanding, counsel, might, know- 
 ledge, fear (respect) of the Lord (Law), and 
 wise judgment. 
 
 Revelation is a book of Numbers, and 
 
 without a knowledge of numerical symbolism 
 
 cannot be understood. The Seven 
 
 Sevens spirits and Seven stars (3:1) re- 
 
 of fer to the Seven churches which 
 
 Revelations are in Asis (1:4) and these in 
 turn refer to the Sevenfold mani- 
 festation of spiritual truth. Paul explains this 
 in the 12th chapter of first Corinthians: "As 
 the body is One and hath many members, and 
 all the members * * * are the One body ; 
 so also is Christ (Truth). But all these 
 worketh that One and the selfsame spirit, di- 
 viding to every man severally as he will." 
 Other interpretations will suggest themselves 
 89 
 
to the studen. It would take a book to do 
 them justice. 
 
 Andrew Jackson Davis, founder of the 
 Harmonial Philosophy, tells of Seven spheres 
 
 in the heavenly world, and de- 
 Other scribes them. The expression 
 Religious "the seventh heaven of delight" is 
 Sevens familiar, though only the newer 
 
 cults seem to have given it seri- 
 ous meaning. The Number Seven has been 
 considered sacred to many of the gods of my- 
 thology, and every day of the week has been 
 sacred to some religious system. Wherever 
 One finds mysticism in religion (and where is 
 it not?) there is the Number Seven. The 
 Kabbalah calls it the "great Number of the 
 Divine Mysteries." "The Voice of the Sil- 
 ence" calls the initiate who has passed his 
 seventh degree of initiation "the happy one-" 
 The Hermetic philosophy is based upon 
 Seven principles : Mentalism, Correspond- 
 ence, Vibration, Polarity, Rhythm, Cause and 
 Effect, and Gender. 
 
 90 
 
XVIII. Number Seven in Personal 
 Analysis 
 
 /jtONSTRUCTIVELY: Seven is the 
 1J I Number of quiet refinement, of ideals 
 ^■^ rather than action, of reflection and 
 meditation. It bears with it the spirit of the 
 Sabbath Day, and suggests the atmosphere of 
 dignity, reserve and reverence in- 
 Reflection spired by the stained-glass win- 
 dows of a cathedral. The Sev- 
 en likes very m!uch to be waited upon and 
 shown attention, to be well-groomed, and to 
 avoid contact with the sordid phases of life. 
 He is often compelled to live a somewhat soli- 
 tary life due to an attitude of reserve which 
 even his closest friends find difficulty in pene- 
 trating. He is talkative at times, and is most 
 so when trying to conceal some emotion which 
 he feels very deeply- The secretive instinct is 
 strong in the Seven type of individual. He is 
 fond of nature, particularly if he may contact 
 it in a way which will not soil his hands, and 
 he loves flowers. He is frequently connected 
 in a business way with enterprises having to 
 do with products of the earth. 
 
 Negatively: The Seven type quite fre- 
 quently makes himself miserable by reason ot 
 91 
 
an exaggerated sensitiveness, and 
 
 The the consciousness of inability to 
 
 Recluse give expression to his friendliness 
 
 and affection. He feels that, he is 
 
 mistreated and misunderstood, and is likely to 
 
 become a recluse, nursing grievances which he 
 
 would far better overcome and forget. 
 
 Destructively: The destructive Seven Is 
 very difficult to get along with; erratic, de- 
 manding much attention, unwill- 
 Dogmatic ing to render service in return, 
 critical and fault-finding ; condem- 
 natory of opinions which do not coincide with 
 his own rather narrow views, and ag-gravatlng- 
 ly supercilious in his attitude toward others. 
 
 Vocational Fitness: The Seven type is 
 often a good executive, — an unseen power be- 
 hind "big business." He is 
 Conservative well suited to all kinds of em- 
 ployment which place emphasis 
 upon refinement, artistic ability, and love of 
 beauty. He makes a good florist, horticultur- 
 ist, manager or proprietor of the so-called 
 art shops, clergyman, organist and writer. 
 He is sometimes found in politics, and in such 
 instances is a factor of the conservative ele- 
 ment. 
 
 Physical Health : The spleen is the or- 
 gan of the body most likely to be affected In 
 cases of ill-health, or to cause 
 Repression trouble. Contact with nature is 
 needed by persons of the Seven 
 type. Physical difficulties are often the result 
 of mental repression. The natural remedy, 
 92 
 
self-expression, is. most harmoniously express- 
 ed through art, music and writing. 
 
 Colors: Steel and purple are related to 
 Seven. Purple is a symbol of power, and its 
 message is that power must manifest in serv- 
 ice to be constructive. 
 
 ® 
 
XIX. The Number Eight 
 
 J"Jf HE Number Eight is the Number of 
 I IT judgment, wherein the human soul is 
 ^■^ brought before the "power" (symbol- 
 ized by earthly or material rulers in Paul's 
 Epistle to Romans), and is obliged to face his 
 
 real self and be judged. This 
 The Number "power" is the Dweller on the 
 of Judgment Threshold already referred to, 
 
 and is ofttimes described by 
 mystics as a terrible, awe-inspiring mon- 
 ster armed with a sword (the Two- 
 edged sword of Truth, which cleaves the 
 true from the false) and sitting in 
 judgment upon all who seek to pass beyond 
 Maya, the realm of materiality, into the world 
 of real, or spiritual, things. Paul's letter to 
 the Romans hints at the real nature of the 
 Dweller as "the minister of God to- thee for 
 good"; not some exterior, fearsome deity of 
 vindictive power, but the dweller on the 
 threshold of every human soul, — the perfect 
 idea which God meant each of us to express- 
 Sooner or later we become conscious of this di- 
 vine Self, this perfect pattern by which our 
 life should be drawn ; and in the degree that 
 we have or have not been faithful in the ex- 
 pression of this divine Self, we are terrified or 
 unafraid as we face the Dweller. 
 94 
 
The symbolism of the mystics accurately 
 portrays, as occuring in the objective or sense 
 
 world, what actually takes place, 
 When Self by analogy, in the spiritual 
 Meets Self realm, when man judges himself; 
 
 when the self meets the Self. No 
 judgment could be more terrible to the erring 
 soul than to see this comparison between what 
 he "might have been," — his possibilities, — and 
 what he has given expression. So unless he 
 has honestly learned the lessons of the Seven 
 initiations of the material plane, he will be 
 overconte with fear and discouragement; and 
 will once more cast himself back into the ma- 
 terial vibrations of the Cycle, or Wheel, of 
 Seven, to review the lessons he should have 
 learned more carefully. Sir Edwin Arnold 
 describes the manner in which this Self-judg- 
 ment acts, thus: 
 
 "Ye suffer from yourselves. None else 
 compels, 
 
 None other holds you that ye live 
 and die, 
 
 And whirl upon the wheel, and hug 
 and kiss 
 
 Its spokes of agony, 
 
 Its tire of tears, its nave of nothing- 
 ness." 
 
 95 
 
As a part of our divine heritage from the 
 
 Infinite, we inherently know the Law; and it 
 
 is this knowledge within us that 
 
 The Judge judges, and condemns or justi- 
 
 Within fies. When we know that we 
 
 have "walked in our integrity'' 
 
 (worked with the Law) we can approach the 
 
 Dweller without fear, and though we have not 
 
 entirely "fulfilled the Law/' the conviction 
 
 that we have been faithful to the best light 
 
 which is ours, gives us courage and fortitude. 
 
 Eight is sometimes cited as the Number of 
 Death and Destruction, and in a sense this ap- 
 appellation is correct, for Num- 
 Death and ber Eight means death to the 
 Destruction old, the evil, the wrong, the un- 
 just, the undeveloped, to make 
 way for the new, the pure, the gpod, the just; 
 that the Law may be fulfilled, and Truth glori- 
 fied. To those who see its influence in the 
 light of the Spirit, Eight signifies justice, opul- 
 ence, health, renewal, progress. Granted 
 that Eight means death, the thought is not 
 alarming to those who have spiritual under- 
 standing, for Death is man's best friend. The 
 writer recalls an experience in which a little 
 creature of the elements came to him, giving 
 the name "Yama," and declaring himself to be 
 a true friend. Learning the meaning of his 
 name (death) was startling; but he still insis- 
 ted upon the truth of his friendship. This ex- 
 perience was, of course, symbolical ; but the 
 writer has often been reminded of its funda- 
 mental value- The wise man dies daily, — to 
 96 
 
old concepts, old habits, old methods of think- 
 ing and living, destroying and purging from 
 his life all that he knows to be undesirable, or 
 detrimental to his spiritual progress. He 
 sees that what is death to mortal eyes, is birth 
 to broader vision ; and that destruction is, in 
 larger sight, the beginning of a new era of 
 growth. 
 
 Eight deals with the hidden, invisible ele- 
 ments of existence ; it is potent in its force 
 
 and power, yet the operation of that 
 Hidden potency is known only to the few. 
 Forces The sacred literature of the world 
 
 contains comparatively few referenc- 
 es to it ; not nearly so many, for instance, as to 
 Seven. 
 
 It will be found, however, in both the Old 
 and New Testaments, that very frequently 
 chapters or verses or both, whose 
 The digitary value is Eight, deal with the 
 Psalms subjects of which Eight is the sym- 
 bol. The Psalms are replete with 
 numerical symbolism, and their content ma_y 
 be foretold quite accurately by reference to the 
 Number given them. Observe the frequent 
 references to Judgment, Justice, Compensa- 
 tion, the operation of the Law (Lord) and the 
 cleaving of good and evil, in Psalms adding 
 Eight. The first verses of the 8th, 17th, 26th, 
 and 71st; and the 8th verse of the 35th, are all 
 
 cases in point. 
 
 97 
 
One of the few direct references to Eight 
 found in the Bible, is regarding the little under- 
 stood rite of circumcision. It is 
 An Ancient interesting to observe that the 
 Spiritual Rite command "He that is Eight 
 years old shall be circumcised" 
 occurs in the 17th chapter of Gensis, 12ti 
 verse) ; as by digitary reduction Seventeen be- 
 comes Eight. We must refer to other passag- 
 es to gain an intimation of the true meaning 
 of circumcision ; for instance, in writing to the 
 Colossians (2:11) Paul speaks of putting off 
 the sins of the flesh by circumcision in Christ 
 (truth or spiritual understanding) ; and says 
 farther on (3:9) "Lie not to One another, see 
 ing that ye have put off the old man with his 
 deeds ; and have put on the new man, which is 
 renewed in knowledge after the image of Him 
 that created him ; where there is neither 
 
 circumcision nor uncircumcision, 
 
 but Christ is all." It is plainly evi- 
 denced, then, that the real significance of cir- 
 cumcision was not physical, excepting second- 
 arily, but that it was a symbol of "putting off 
 the old man" (the man of material beliefs and 
 tendencies ; the undeveloped, limited conscious- 
 ness) and "putting on the new man, renewed 
 in knowledge after the image of Him" (Christ, 
 Truth, — the symbol of the perfected, spiritual 
 man, of whom we are the intended prototype') . 
 When we have put on this new man; that is, 
 when we have entered the enlarged spiritual 
 consciousness of our possibilities and ultimate 
 destinv, "there is neither circumcision nor un- 
 98 
 
circumcision" for these are of no import. 
 
 Eight hundred Eighty-Eight is the Num- 
 ber of Jesus, and forms a contrast with Num- 
 ber Six hundred Sixty-Six, the 
 Jesus and Number of the Beast. As previ- 
 the Beast ously explained, 666 is the Num- 
 ber of the Lower (or Mortal) 
 Mind, and by the same system of kaballism, 
 888 is the Number of the Higher (or Spiritual) 
 Mind, so the contrast still holds, and we are 
 given a hint as to the meaning of these Two 
 prominent figures in sacred writ, — Jesus and 
 the Beast. 
 
 An Associated Press item, headed "Num- 
 ber Eight Fateful for Kaiser" has recently 
 
 been given wide publicity, and 
 
 Sinister may prove interesting to the stu- 
 
 Influence dent of numerical values. To those 
 
 of Eight who fail to recognize the Two-fold 
 
 influence of every Number, positive 
 and negative, constructive and destructive, it 
 may serve to strengthen the prevalent belief in 
 the sinister influence of Eight: 
 
 "Two German emperors died in 
 1888. Two attempts were made on the 
 kaiser's life in 1878. Frederick Wil- 
 liam Fourth's mental disease com- 
 pelled him to make way for a regency 
 in 1858. The year 1848 brought revo- 
 lution. Frederick the Great suffered 
 his severest defeat in 1758 at Hoch- 
 99 
 
kirch. The Thirty years' war began 
 in 1618. The Great Elector died in 
 1688, Elector Johann Sigismund in 
 1608, and Elector Johann George in 
 1598. The crowning disaster came in 
 1918." 
 
 lUl) 
 
XX. Number Eight in Personal 
 Analysis 
 
 y^tONSTRUCTIVELY: Eight is the 
 If I Number of leadership, justice and 
 ^*^ judgmient, commerce and freedom- Per- 
 sons of this Number seem to desire almost 
 more than anything else, freedom from eco- 
 nomic limitation. They are hard 
 Leadership workers, with an unusual ability 
 to bring forth in others the ex- 
 pression of their best. They make splendid ex- 
 ecutives, organizers, and promoters, and are 
 successful in gaining the good will, confidence 
 and co-operation of others. They are good 
 talkers, convincing in the presentation of their 
 ideas; and impress others with their inclusive- 
 ness and keen sense of justice and tolerance. 
 Letter-writing is One of their well-developed 
 faculties as a rule. Their lives are generally 
 more governed by intellect than intuition, al- 
 though they have both in marked degree. 
 They are usually decided in their opinions, 
 have the tendency and ability to win other 
 people to their way of thinking, are dominant, 
 forceful, executive leaders. Life usually asso- 
 ciates them with large crowds, people of prom- 
 inence, frequently civic enterprise, travel, and 
 organization. 
 
 101 
 
Negatively: We are all mixtures of 
 hopes, fears, strength and weakness, and in our 
 times of wavering and uncertain- 
 Limitation ty we are most likely to express 
 the negative influence of those 
 forces of vibration which our Numbers ex- 
 press. This is true of all people, and all vibra- 
 tory forces. In the Eight influence it mani- 
 fests through fear of want, through actual 
 material limitation, the necessity of fulfilling 
 obligations to poor relations, friends in need, 
 and even to people who seem to have no valid 
 claim upon One's energies. The Eight indi- 
 vidual who has allowed himself to be domin- 
 ated by this negative influence is often seen 
 expressing through financial want, struggling 
 against odds, using his fine forces for humble 
 service when he might be occupying a place of 
 affluence which would enable him to render 
 much greater service both to himself and those 
 who have become dependent upon him. He 
 talks too much. 
 
 Destructively: The unscrupulous Eight 
 
 makes domination of leadership much as does 
 
 the One, but in a more powerful 
 
 Domination way- He manifests the extreme 
 
 and therefore undesirable action 
 
 of the constructive expression, acting upon 
 
 hasty judgment, and sweeping others along 
 
 with him by the force of his personality. He 
 
 antagonizes by his too blunt expression of 
 
 opinion, on the One hand, or uses his powers 
 
 of persuasion to advance selfish interests on 
 
 the other. In the lower walks of life the 
 
 102 
 
Eight individual sometimes becomes a "confi- 
 dence man," a pitiful but unscrupulous parody 
 of his higher, true Self, who merits confidence 
 and a wide following. 
 
 Vocational Fitness : The Eight is the na- 
 tural leader and executive. He is suited to 
 comlmercial enterprises wherein a 
 Executive strong personality, persuasive 
 powers, fluent speech, ability as a 
 letter-writer, and organizing or promoting 
 power are desired. He is often very success- 
 ful in banking, brokerage, stocks and bonds, 
 insurance, and financial projects generally. He 
 is often a powerful public speaker, and is 
 found among the great orators both in religion 
 and statesmanship- The Eight is, moreover, 
 of an inventive turn of mind, and couples with 
 this ability that of utilizing the inventions of 
 other people. Every Eight does not become a 
 great statesman or financier, nor does every 
 Nine become a great artist or writer, — but the 
 influences which will help him to attain to 
 these are present in either case. 
 
 Physical Health : The Eight individual is 
 said to be particularly susceptible to diseases 
 which manifest through growths, such as tu- 
 mors ; and to stomach trouble. 
 
 Colors : The colors of canary yellow and 
 
 tan are especially related by Number to Eight. 
 
 Yellow is the color of wisdom, and 
 
 Wisdom the Eight individual needs to be 
 
 mindful of the importance of wisely 
 
 and justly using all of his faculties; to make 
 
 the symlbolism of yellow as it finds corres- 
 
 103 
 
pOndence in him, expressive of its highest 
 power, wisdom, — the priceless possession, — 
 rather than its lowest form of scheming intel- 
 lect which manifests through what is popular- 
 ly called "the yellow streak." 
 
 104 
 
XXI. The Number Nine 
 
 ~ki N NUMBER NINE are summed up all 
 *l I the forces of the other digits. It is the most 
 ^"^ powerful Number of all in the sense that 
 it is the most inclusive. Nine is the Number 
 of The Triple Crown, which is the spiritual 
 symbol awarded the Initiate who 
 The Triple has successfully passed The 
 Crown Dweller. It is emblematical of 
 attainment on all Three Planes of 
 Being, physical, mental and spiritual. When 
 a student at school has creditably com- 
 pleted his course of study, he is award- 
 ed a diploma in recognition of his at- 
 tainments. So likewise, the Initiate in 
 the wonderful school of materal exist- 
 ence is awarded The Triple Crown when 
 he has successfully passed his final examina- 
 tion and has been found worthy. 
 
 Nine is a symbol of man having become 
 more than man. The figure Nine is a literal 
 representation of this idea, portray- 
 Diversity ing the upright figure of the Initi- 
 Through ate, overshadowed by the Circle of 
 Unity his Godhood, or merging into One- 
 ness with his Source. The printed 
 form of the figure Nine suggests another phase 
 of its meaning: from the original state of be- 
 ing, i. e., unconscious union with God symbol- 
 105 
 
zed by the Circle, man has evolved his own 
 individuality and has trod the Ninefold path 
 represented by the digits. The passage of the 
 soul from unconscious union with God to con- 
 scious union with Him, presents Nine Great 
 Lessons to be learned. The digits are the ex- 
 terior representations of these initiations, and 
 each One in its formation suggests the lessons 
 which the corresponding initiation requires to 
 be learned. 
 
 By many mystics, Number Nine is con- 
 sidered a very difficult Number to work with, 
 and is avoided. The reason is clear 
 The since Nine bridges the gap between 
 Tester physical and spiritual vibrations. It 
 is the most exacting and the most per- 
 sistent of all Numbers ; it is the supreme Test- 
 er, demanding the utmost from the Initiate 
 who would brave its requirements and seek to 
 merge back into the spiritual and perfect At- 
 one-ment symbolized in the Number Ten. He 
 who Would add to the Crowns of physical and 
 mental attainment, symbolized in Three and 
 Six, that of spiritual attainment symbolized 
 by Nine, must have come far along the path 
 indeed ; he must be firm in his choice between 
 Good and Evil, for Nine is the Number of these 
 Two forces. The great potency of Nine makes 
 it a tremendous power for either good or ill, 
 as the Initiate may choose ; and because he 
 sometimes falters and is unable to pass its ex- 
 acting demands of right-use, yielding to the 
 powers of evil and using for his own rather 
 than the general good, the knowledge he has 
 106 
 
previously acquired, Mine is often called the 
 Number of Black Magic- It has very much 
 the same significance as Five in this connec- 
 tion, but with greater power. Involved in the 
 One are the powers which find their harmoni- 
 ous and balanced expression through Nine. 
 Five stands mlidway between these Two, and 
 expresses the pivotal point on which the latent 
 possibilities of the One hinge. It is the ful- 
 crum on which the Rod of Power is balanced. 
 The aspiration of man is revealed in the 
 formation of its figure. The inherent long- 
 ings and aspirations of man, as he 
 Aspira- journeys along the part of attain- 
 
 tion ment, are simply and eloquently por- 
 trayed ; the Divine urge to become 
 One with God. The fulfilment of that hope 
 is seen when man is raised to the side of the 
 Creator and "walks before Him perfect." 
 This meaning of Nine is accurately presented 
 in Genesis 17:1, "And when Abram was Nine- 
 ty years old and Nine, the Lord appeared. . . . 
 and said unto him, I am the Alm'jghty God; 
 walk before me and be thou perfect." The 
 Nine (99 — 18 — 9) is commanded to be perfect 
 in Ten ; the upliftment of man to Godhood. 
 
 Number Nine has been called "bringing 
 
 to an end," says Westcott, because the human 
 
 offspring is borne Nine months by 
 
 The its mother, after which it must be 
 Finished born again. He might have added 
 
 Work also that it is the last of the digits 
 and culminates the first grand Cy- 
 cle of Initiation. Frederick L. Rawson, the 
 107 
 
famous London metaphysician, who has made 
 something of a study of Numbers and their 
 potency, refers very significantly in his book 
 "Life Understood/' to the relation of Nine to 
 the 12,000 of each tribe, who were the elect 
 of God. He says "Every group of Numbers 
 can be reduced to its fundamental value by 
 simple addition, namely: adding them to- 
 gether until you have a single digit For in- 
 stance, 144,000 adds up to Nine, which refers 
 to the end of the material counterfeit world ; 
 this being the special significance of that 
 Number." While we might not altogether 
 agree with Professor Rawson, that the materi- 
 al world is "counterfeit," since it is a mani- 
 festation of God's Will, we believe we can 
 see his viewpoint, which is evidently, that the 
 material world is not real in the sense that it 
 is the changeable, evanescent and temporal 
 form assumed by the "One Reality." In that 
 sense we can accept Professor Rawson's in- 
 terpretation, for by an understanding of the 
 Ninefold path along which we must travel in 
 our "journey back to God," we gradually 
 overcome the many illusions of appearance 
 which the material world presents. By un- 
 derstanding them and realizing that they are 
 evanescent in their nature, we verge upon the 
 great truth that the only reality there is, is 
 God, and that we express that reality through 
 becoming consciously at-one with Him. Be- 
 cause of this conception, the really wise stu- 
 dent will not make the mistake of depreciating 
 
 the wonder and beauty of the material plane, 
 108 
 
but will appreciate it knowingly ; and knowing 
 appreciation is the only true appreciation, af- 
 ter all. Nine represents Unity in Multiplici- 
 ty ; it is the symbol of matter in that it reveals 
 matter in its true nature. 
 
 Mathematically Nine is the basis of many 
 interesting combinations. Multiplied by any 
 Number it always gives a product 
 The Per- the sum of whose digits will add 
 sistence Nine; thus 9 times 5 — 45 — 9. If 
 of Nine any Number of Two or more fig- 
 ures is reversed and the smaller is 
 subtracted fromj the larger, the result will be 
 a Number whose digits add Nine ; thus 81 
 minus 18 equals. 63, whose digits add to 9. 
 The sum of the Nine digits themselves equals 
 45, which reduces to 9, and if the Number 
 123,456,789 be subtracted from 987,654,321, the 
 result is 864,197,532, which result includes all 
 of the Nine digits and adds 45. If the sum of 
 the digits of any Number reduces to a digit 
 other than Nine, that Number will be the re- 
 mainder from the actual process of division 
 by Nine ; thus the sum of the digits of 287 — 17 
 —8. If 287 is actually divided by Nine, the 
 quotient will be 31 and the remainder 8- The 
 following interesting computation is variously 
 quoted, and credited to the mathematician, 
 Neuberger : 
 
 12345679 x 1 x 9—111111111 
 12345679 x 2 x 9—222222222 
 12345679 x 3 x 9—333333333 
 12345679 x 4 x 
 109 
 
12345679 x 5 x 9—555555555 
 
 12345679 x 6 x 9—666666666 
 
 12345679 x 7 x 9—777777777 
 
 12345679 x 8 x 9—888888888 
 
 12345679 x 9 x 9—999999999 
 
 110 
 
XXII. Number Nine in Personal 
 Analysis 
 
 /ft CONSTRUCTIVELY : Nine is express- 
 II I ive of brotherhood, inclusion, generosi- 
 ^*"^ ty, expression through the arts and 
 sciences, public speaking, writing, teaching, 
 and humanitarian endeavor. It is said of the 
 
 persons whose strongest 
 
 The Emotional Number is Nine that they 
 
 Type attract more love than any 
 
 other group of people. They 
 have a very strongly emotional nature, 
 and are keenly sensitive to suffering 
 and injustice in the world. They are 
 the friend of the downtrodden, the helpless, 
 the mistreated, whether these express 
 through human form or in the humbler forms 
 of animal life. They are likely to be generous 
 to a fault in big things, and contrastingly 
 mean in little things. They have a keen sense 
 of the comic as well as the tragic phases of 
 life, and are inclined to be swayed from ex- 
 tremes of light-heartedness to deepest melan- 
 choly. They are impulsive, and say things 
 they do not mean, often wounding those they 
 *ove the most. They have a rather unhappy 
 faculty of being oblivious to others' regard 
 for them, and of unintentionally hurting 
 people's feelings. But they are just as quick 
 111 
 
to try to make amends for their impulsivenesr 
 and thoughtlessness, and when their more 
 serious nature is aroused, are capable of much 
 tact and gentleness. Their sensitiveness to 
 the light and shadows of life gives them power 
 of dramatic and literary expression. Nine is 
 the most expressive of all the Numbers, and 
 in interpreting its : presence in a name, the an- 
 alyst must be guided by its combination with 
 other Numbers. An individual whose total 
 Expression Number is Nine, and composed of 
 Four, One, and Four would be quite a differ- 
 ent individual from One whose Numbers 
 were. Three, Six, and Nine. The former would 
 express more of the democratic, practical, 
 humanitarian ideals of Nine. He would be 
 interested in the economic problem, in justice 
 to the working man, in individualism, reform. 
 Destructively he might be an anarchist; con- 
 structively a practical idealist. The Three- 
 Six-Nine individual would be less practical, 
 much more artistic, something of a dreamer, 
 with very high ideals, keen sensitiveness to 
 suffering and desirous of alleviating it, but 
 less practical in his methods. He would 
 probably want to express a spiritual message 
 to the world through the arts. 
 
 Negatively: Nine types are not uncom- 
 monly cynical, sarcastic, bitter in a consci- 
 ousness of their own shortcomings 
 Futility and those of others; somewhat fu- 
 tilely rebellious toward this condi- 
 tion, but only spasmodically firm in their re- 
 solve to express something higher. They 
 112 
 
adopt the hopeless attitude of never being- 
 able to realize their ideals, are often atheists 
 and fatalists, and dispirited in their attitude 
 toward life generally. 
 
 Destructively : The destructive Nine is 
 the agitator, the iconoclast, the idol breaker- 
 He often resorts to violent methods 
 The to bring about what to him seem 
 Iconoclast the necessary reforms which will 
 save the world from misery and 
 sin, and thus adds to what he hopes to de- 
 stroy. He is something of a sensualist along 
 with his big ideals, and not above unscrupu- 
 lous methods of gratifying personal desires. 
 His own world of being is often divided 
 against itself by his contradictory nature ; 
 idealistic, inspirational, visionary on the One 
 hand, and despondent, personally careless in 
 the expression of his ideals, temperamental, 
 given to fits of temper and dissipation on the 
 other. He is strongly amative, but his home 
 is often made unhappy by his impracticality, 
 jealousy and a fluctuating personal standard 
 of conduct. 
 
 Vocational Fitness : The Nine is the 
 most difficult of all individuals to place. He 
 
 is changeable and temperamental, usu- 
 
 The ally quite talented, and is capable of 
 
 Artist expression along most any line which 
 
 he devotes himself to seriously. He 
 usually finds his greatest happiness — and con- 
 sequently the best success — in some form of 
 artistic endeavor. He is not always a great 
 artist, — onlv occasionally, — but he is always 
 113 
 
artistically inclined, and capable of some ex- 
 pression of this nature. He is particularly 
 suited to humanitarian work, writing, public 
 speaking, the ministry, sculpture, painting, 
 music, invention (due to his strong imagina- 
 tive ability), teaching or other work bringing 
 him in contract with children, the law, and pro- 
 fessional life generally which gives opportuni- 
 ty for the expression of personal ideals. As- 
 sociation with perons who are less inspira- 
 tional and more practical is a very wholesome 
 modifying influence for persons of these quali- 
 ties. 
 
 Physical Health : The Nine individual is 
 most likely to suffer from heart trouble, faul- 
 ty circulation of the blood, or 
 The Heart from some trouble afecting the 
 genital organs. 
 
 Colors: Red and brown are related to 
 the Number Nine, and reflect a great deal of 
 the temperament of Nine. Red is 
 Red and particularly the color of life, energy 
 Brown ond love; the emotional color, re- 
 lated to the blood of the body. It 
 is a color of temper and temperament, of im- 
 pulse, of brotherhood and universality. As 
 Nine is akin to One, but diverse rather than 
 unified in expression, so red is akin to flame 
 color. It bears the message of flame, but in- 
 cludes more. Brown is the color of both la- 
 tency and promise, as symbolized by earth and 
 its expression in growth ; and with the idea of 
 destruction or decay, as seen in the return of 
 that growth *to, earth again. Brown very well 
 svmbolizes the dual expression of Nine. 
 114 
 
XXIII. The Number Ten 
 
 3N NUMBER TEN is fulfilled the aspira- 
 tion of One- The student will recall 
 that in. the Chapter, dealing with the 
 Number One, the symbolism of the "i" and 
 the "I" was explained, — the purpose of life ex- 
 pressed in the endeavor to make 
 Fulfilment the objective i-nd-i-v-i-dual ex- 
 press the fullness of the I AM. 
 The "i" suggested this : man reaching upward 
 to a union with the Real Self* (symbolized by 
 the dot). This i-dea finds expression through 
 Nine, in which the upright and the dot (here 
 represented as a small circle) are joined, — ob- 
 jective man joined to his Real Self, or attain- 
 ing the i-deal of physical i-ncarnation. This 
 might well be thought to be. the ultimate of 
 material existence, and this achievement, and 
 its representation in Nine, express the i-dea. 
 If man were only man there would be no fur- 
 ther accomplishment, but that man is "more 
 than man" is expressed by the Number Ten, 
 for then he is placed by the side of the Great 
 Circle, the All in All, as the manifest expres- 
 sion of all that the Circle signifies. "Then 
 he shall be as One of us." The reason why 
 the Number One is used to express man and 
 manifest God also, is suggested in Number 
 Ten. There is something awe-inspiring in the 
 115 
 
realization that this profound mystery, this 
 sublime reality, should be signalled to consci- 
 ousness in such a simple, commonly-used form 
 as a Number. The student soon comes to re- 
 alize, if a study of symbolism arouses any 
 response within him at all, that just as he him- 
 self is much more potent in possibilities and 
 significance than is usually recognized, so, too, 
 Numbers are far more than mere quantitative 
 marks for counting, but that they are the 
 spiritual symbols of Divine realities. As 
 colors were originally used to convey spiritual 
 ideas, and later became a secular art, so Num- 
 bers have "degenerated" (in use) until to most 
 people they convey no other than a quantita- 
 tive idea. 
 
 The Nine digits trace the course of hu- 
 man progress through a Great Cycle of devel' 
 opment, suggesting the differenl 
 Unity lessons, experiences and character- 
 Through istics of his onward march. The 
 Multi- separate steps are completed in 
 plicity Nine ; they are fulfilled, or united 
 into One great Whole in Ten. This 
 is mathematically proven by the following ad- 
 dition : 1, 2, 3, 4, 5, 6, 7, 8, 9, 10—55—10—1. 
 Thus from unity through multiplicity back to 
 unity the circled of progress is traced; but the 
 Circle is really a spiral which reaches ever 
 higher and higher, so that while circumstanc- 
 es, like the digits, repeat themselves, it is in a 
 different cycle, or upon a different plane. 
 
 The Number Ten has many significa- 
 tions, all bearing upon One theme, — Perfec- 
 116 
 
tion through Comipletion. Ten 
 Completeness is the Circle, but more than 
 the Circle. Instead of the 
 original condition of undifferentiated sub- 
 stance wihich the Circle represented "in the 
 beginning," Ten represents the All in All ex- 
 pressed and unified, made whole, — or "holy." 
 One by the side of the cipher in 10 symbolizes 
 the individualization which has taken place in 
 the circle, through the cyclic development of 
 the digits. 
 
 It will be noted, moreover, that Ten is 
 equally divisible into Two Fives. Five is 
 the Number of humanity, of sex. 
 The Two In Ten the Two Fives (the Two 
 Fives sexes, man and woman) are join- 
 ed- This represents the much- 
 abused and degraded idea of soul-mates, or af- 
 finities, — the Two become One. Those who ri- 
 dicule the idea, do so not without reason, for 
 many who grasp at the idea of the "soulmate" 
 theory have little conception of all that it re- 
 quires of the individual. Before the Two can 
 become One, in the spiritual sense symbolized 
 by the Ten, they must have balanced the Two 
 within themselves as individuals. "The Two 
 must be reconciled in One body by the cross." 
 This is a reference to the mystical process of 
 re-generation, of which Ten is the potent sym- 
 bol. The sum of the numbers from One to 
 Ten inclusive is 55, — the Two Fives again, — 
 plainly signalling the message first hinted at 
 in the Number Five. 
 
 In the pre-Adamic state man is said to 
 117 
 
have been hermaphroditic, — "Two in One/' 
 but he was unconsciously so. 
 Duality His consciousness was still fo- 
 and Unity cussed on the spiritual plane of 
 existence, with little conscious- 
 ness of his physical realm of being; unconsci- 
 ous of his union in sex just as he was uncon- 
 scious of his union with God. So as Ten sym- 
 bolizes the development of a conscious union 
 with God, it also represents a consciousness 
 of the union of the dual sex principle within 
 One body. The completion of the cycle 
 brings man back to the point at which the evo- 
 lution process started; but with a vast differ- 
 ence in consciousness. 
 
 In a study of the Number Ten is revealed 
 an interesting association with Three, which 
 plays so prominent a part in all 
 Ten and the that pertains to life incarnate. 
 Trinities One of the great religious doc- 
 
 trines that is common to prac- 
 tically all forms of worship is the Trinity. It 
 is represented in many different guises to be 
 sure, but in them all the same principle is 
 manifest. The fullness of life is expressed 
 when the One has become Two, and the Two, 
 Three- In religious Trinities this fulfilment 
 is reached in the birth of the Third member of 
 the Trinity, the Son ; in life, when the Two 
 are united and produce the Third. But One 
 step remains to complete the cycle, — the de- 
 velopment of a consciousness that the Trinity 
 of Spirit, — "the man made in the image and 
 likeness of God," and its reflection in form as 
 118 
 
the Trinity of matter, are not separate and op- 
 posed to each other, but are in reality One. 
 The conscious union of tnese Two produces 
 the Square, and completes the Cycle. It may 
 be mathematically demonstrated thus : 
 
 1 plus 2 plus 
 
 From Unit} r evolves the Duality, producing 
 
 3 plus 4 
 
 the Trinity, which forms the Square complet- 
 
 equals 10 and reduces to 1 
 ing the cycle, and resolving to Unity again. 
 
 With the Third Number after One (Four) 
 then, Unity is attained again, showing how 
 fundamental a factor in human 
 The Law of life the Trinity is. That this 
 Trinities is a repeating law, which may 
 
 i>e applied over and over, is in- 
 dicated by the following table : 
 1 
 
 plus 
 
 2 plus 
 
 3 plus 
 
 4— 10— 1 
 
 plus 
 
 5 plus 
 
 6 plus 
 
 7— 28—10—1 
 
 plus 
 
 8 plus 
 
 9 plus 
 
 10— 55—10—1 
 
 plus 
 
 11 plus 
 
 12 plus 
 
 13— 91—10—1 
 
 plus 
 
 14 plus 
 
 15 plus 
 
 16—136—10—1 
 
 plus 
 
 17 plus 
 
 18 plus 
 
 19_190_ 10— 1 
 
 As Number One is the Number of genera- 
 tion (See Gen. 1 :2), and the beginning of phy- 
 sical existence, so Number Ten 
 Re- is the Number of Re-generation, 
 
 generation and the fulfilment of physical ex- 
 istence by its conscious unity 
 with Spirit, — L the 1 (the. manifest) and the 
 (the un-manifest) in harmonious accord. 
 119 
 
Much is being written, and much more is 
 being said by advanced thought teachers about 
 
 re-generation, and the term is usually 
 
 Sex applied in a very physical sense, as 
 
 Again meaning the diversion of the vital 
 
 force of the body from expression 
 through generation or creation upon the 
 physical plane, and its use in furthering spir- 
 itual development. Sometimes this great force 
 is mis-named "sex-force," though of course, 
 the prefix is not descriptive of the force but 
 of the manner of its use. There is only One 
 real force in the universe, whether it manifests 
 through nature in sustaining our human 
 bodies, in mental effort, or in any of the ac- 
 tivates and pursuits of life. 
 
 Regeneration means exactly what the 
 word indicates ; and has no association with 
 
 human bodies or any other spe- 
 
 Impersonal cific thing excepting as we so 
 
 Regeneration apply it. In the impersonal 
 
 sense, it may well be used to 
 describe the wonderful process by which, 
 through physical incarnation, and experience 
 in meeting the problems of life, humanity 
 eventually learns the sublime truth that life is 
 not generated in sin, — no, not even human or 
 so-called "animal" life, — but that all life is es- 
 sentially pure and Divine, that it emanates 
 from a Source common to all; that it can 
 never, for an instant, have existence apart 
 from that Source, that it cannot be lost, or 
 destroyed, that its purpose is good, and that 
 120 
 
all of its forms and manifestations whatsoever, 
 are for the purpose of establishing- in consci- 
 ousness, the perfection wihich already exists in 
 Spirit. 
 
 If physical generation be a law of God, — 
 which it most manifestly is, — then it must be 
 
 good ; if it has any existence at all it 
 
 Right- must be good, for to exist, it must 
 
 Use be of God. If it manifests as evil to 
 
 any individual, the evil is not of the 
 thing itself, but in our attitude toward it, or 
 our mis-use or mis-application of it- "All 
 things are redeemed through right use." Evi- 
 dently the sin of man has not been in genera* 
 tion upon the physical plane, but his failure t<? 
 realize that this is only half of a process which 
 is fulfilled by generation upon a spiritual 
 plane, — re-generation. There is nothing evil 
 or wrong about generation except man's ignor- 
 ance concerning it; his failure to take account 
 of that Power or Force which is back of gen- 
 eration. When he becomes thus conscious : 
 when he fulfills the spiritual demands of his 
 nature as well as those which are material ; 
 when he becomes as conscious of the spiritual 
 significance of physical action, as he is of the 
 apparent physical re-action or result, — then he 
 is re-generated ; then he will have done that 
 wondrous. thing which the Number Ten signi- 
 fies, consciously, harmoniously associating 
 that which is manifest with that which is un- 
 manifest, — form and Spirit. 
 
 121 
 
XXIV. Number Ten In Personal 
 
 Analysis 
 
 /|t ONSTRUCTIVELY : Ten is closely re- 
 fcjl lated to One, and persons in whose 
 ^*^ name the Number Ten is prominent, 
 will be found to have the general characteris- 
 tics of One ; but they will have in addition 
 qualities not possessed to so great a 
 Principle degree by the persons of the One 
 # type. As described in the preced- 
 ing Chapter, Ten is related to the idea 
 of a consciousness of the spiritual basis 
 of life, and persons whose names come under 
 the designation of the Number Ten have as 
 their mission in life the discovery of this truth. 
 They should seek the good in all things ; and 
 demonstrate unity with all people through un- 
 derstanding. The Bahai revelation, founded 
 upon the teachings of a Persian seer, Baha 
 O'llah, particularly expresses the spirit of 
 Number Ten ; humility, forbearance, univers- 
 ality ,_inclusion. Persons of the Ten type will 
 often discover that their lives are largely made 
 up of having to do little things, menial tasks 
 which seem beneath them;. They are required 
 to associate with people and conditions be- 
 neath them. In this fact is signalled to them 
 their spiritual mission in life. 
 
 Negatively: The Ten who has not 
 awakened to self-consciousness is likely to be 
 122 
 
something of a "whiner," mak- 
 The Ascetic ing a great deal of the fact that 
 he is imposed upon and that he 
 is not appreciated- He feels that he is superi- 
 or to other people with whom he is brought in 
 contact, and is likely to consider things of the 
 flesh as being evil rather than accepting them 
 as manifestations of spirit, and therefore good. 
 He is more likely, if religiously inclined, to 
 glorify God by mortifying the flesh than by 
 doing the works of the Man of Galilee. 
 
 Destructively: The Ten who uses his 
 knowledge of spiritual things destructively is 
 sometimes called a "Black Magician" 
 "Black (and persons of this type are some- 
 Magic" times found to express through the 
 Numbers Eleven and Twenty-two, 
 also), using such knowledge of spiritual things 
 as he possesses to wreak personal vengeance 
 upon others, or to gain wealth. Ultimately, of 
 course, such an attitude is certain to have a 
 disastrous reaction, leading to material ruin, 
 mental breakdown, what is called "obsession," 
 insanity and destitution. 
 
 Vocational Fitness : The Number Ten is 
 distinct from other Numbers in that it does 
 not influence the conditions of life 
 Reflective nearly so much as it demands an 
 understanding of these. The Ten 
 individual is found primarily in the vocations 
 suited to the Number One Type, but also in 
 vocations related to the Numbers associated 
 with Ten in his name. Ten is more reflective 
 than assertive. 
 
 123 
 
Physical Health: The Ten individuals 
 are most susceptible to illnesses affecting the 
 lungs and windpipe or trachea. 
 
 Colors : Flame and lilac are related to 
 the Number Ten; flame color relating Ten to 
 One, and lilac suggesting the 
 Flame and violet tint which is symbolical of 
 Lilac spirituality and which relates 
 
 numerically to the Number Elev- 
 en. 
 
XXV. The Numbers Eleven and 
 Twelve 
 
 ^j?J Y MANY of the writers of olden times, 
 IjH and in fact by the ancients generally, 
 ^^ Eleven was considered as most unfor- 
 tunate and evil in its significance, — a fact in 
 striking opposition to the interpretation given 
 
 it, especially as regards its associa- 
 Unlucky tion with names, by certain of the 
 Eleven present-day teachers of Number 
 
 symbolism. In reality it is likely 
 that both assumptions are warranted, and that 
 the Number Eleven, like all other Numbers 
 (and everything else in the world), has within 
 it both potencies, — good and ill. Numbers 
 may well be said to be neither eood nor evil in 
 portent, except in our attitude toward, and use 
 of, them and their attributed powers. The 
 position of Elevein, between the perfect Num- 
 ber Ten and the Number Twelve, — symbol of 
 grace and understanding, — might well have 
 been sufficient to give rise to the belief in its 
 ominous portent, — since it is neither the One 
 nor the other- It seems as if ancient teachers 
 Would gladly have left it out of their calcula- 
 tions. They had associated powerful, sequen- 
 tial ideas with the Numbers on either side of 
 it, and could find no necessity for involving it 
 in their calculations. 
 
 The story of the Christ and His Twelve 
 disciples, Eleven alone of whom were faithful, 
 125 
 
attaches a special significance to 
 The Christ the Number, making it fortunate 
 Story in the sense that it numbered the 
 faithful, but disastrous in that 
 their mission and that of the Master could 
 never be properly fulfilled so long as the 
 Twelfth remains in disgrace. Thus Eleven and 
 Twelve are seen to have a most intimate asso- 
 ciation, and their connection in regard to the 
 Christ story presents the great problem which 
 confronts every student and initiate who would 
 walk the Christ-Way. It is One, too, which 
 many, like philosophers (some of them) of old, 
 were inclined to "leave out of their calcula- 
 tions." 
 
 Judas Iscariot, the erring disciple, sym- 
 bolizes the Life principle in man ; his corres- 
 pondence in anatomy is the generative center. 
 It was he who betrayed the Christ, just as he 
 betrays the Christ principle in many to this 
 day. 
 
 In the literal story of the Christ and His 
 disciples, there is little doubt that when Judas 
 betrayed the Master it was with no 
 The Dual evil intent. He was a shrewd 
 Theme business man. He thought the 
 Christ made very poor ttse of the 
 marvelous gifts which were His, and that if 
 He would only demonstrate His powers, all 
 the people would acclaim and follow Him. 
 Thus, in his shrewdness, he determined to 
 force the Christ to demonstrate His powers, 
 by betraying Him' to His enemies. Any un- 
 prejudiced reader of the Gosoels can scarcely 
 126 
 
doubt but that Judas was far from wishing his 
 Master harm. He was really trying to do 
 Jesus a "good turn" by proving to the ig- 
 norant unbelievers that the Christ was super- 
 ior to any power they might seek to use 
 against Him. The stipend he received was too 
 ridiculously small to be considered as a sul- 
 ficient recompense for the betrayal, had Judas 
 for a moment realized what the terrible out- 
 come would be. It was merely his lack ot 
 harmony with the methods of the Christ that 
 caused all the trouble, — not anything essen- 
 tially evil in Judas. 
 
 This exoteric story is closely paralleled 
 by the esoteric meaning of the drama. The 
 
 Twelve disciples symbolize the 
 Unity In Twelve faculties of mind in the in- 
 Diversity dividual. These are all inherently 
 
 good, but are required to work in 
 close harmony with the spiritual principle, — 
 the God-in-man. Thus they were all working 
 at their duties when the Christ commenced 
 <His ministry (or when the Divine nature be- 
 gan to manifest), but it became necessary that 
 all should work together. Thus, Two or more 
 men may all be doing a good work, but 
 through ignorance of the others' efforts, their 
 best intent may inadvertently counteract all 
 the good which might have been accomplished. 
 Until man begins consciously to assume con- 
 trol of his faculties he is very likelv to be liv- 
 ing in a kingdom divided against itself. All 
 powers must be brought into harmonious ac- 
 cord with the Divine principle. There is no 
 127 
 
faculty or power or attribute with which we are 
 endowed, whether physically, mentally or 
 spiritually, which is not susceptible to and 
 does not require the direction and guidance of 
 the God within. None of these things are intrin- 
 sically evil, — there is no intrinsic evil, — but 
 any good thing when not rightly used, be- 
 comes what the World calls evil. So with 
 Judas, the wonderful life principle, — in some 
 ways the most wonderful of all of the Twelve, 
 — this rule must be borne in mind. In Christian 
 theology the whole system of salvation de- 
 pended upon Judas ; and so in mystic symbol- 
 ism, the whole system of "salvation (or at- 
 one-ment with the Divine Plan) is dependent 
 upon the life principle, for our evolution of the 
 involved powers, with which as souls we are 
 endowed, depends upon our physical birth. 
 Th principle of generation is the universal 
 characteristic of the material world at its pres- 
 ent stage of development, and is likely to con- 
 tinue so for some time to come. As the 
 theological plan of salvation required that 
 Judas betray the Christ, so does the Divine 
 Plan require that the principle he represents 
 be "redeemed," or that it be brought into 
 harmony with the guidance of the Christ- 
 within. 
 
 Eleven then well symbolizes the transi- 
 tion-period of the soul, when it is merging 
 from disregard or ignorance of the Divine 
 guidance into co-operation with 
 Transition it. It is a Number of stress, de- 
 velopment, revelation and unfold- 
 128 
 
ing spiritual powers. It is a Number of many 
 changes, as the soul progresses from one 
 plane of effort and understanding into another. 
 Twelve, in some degree at least, suggests 
 the fulfilment of Eleven; the redemption of 
 
 the erring disciple. It has many 
 Twelve astrological associations, but all 
 
 center around the One idea of the 
 passage of the soul through many influences 
 and conditions toward the achievement of un- 
 derstanding based in experience. References 
 in the Bible, and in mythology, are almpst 
 legion, — far too numerous to enumerate here- 
 The Twelve signs of the Zodiac have been cor- 
 related With the Twelve sons of Jacob, the 
 Twelve disciples, with colors, birds, animals, 
 etc. Many systems of religion have been 
 based upon Twelve Gods, or a Twelve-fold 
 God. The Twelve simple letters of the Heb- 
 rew alphabet have been related to the Zodiac- 
 al signs as a part of the secret work of the 
 Rosicrucians, declares Westcott. The Twelve 
 labors of Hercules represent the passage of 
 the sun (son) through the Twelve zodiacal 
 signs. 
 
 "The Twelve hours marked on a watch 
 face can be used to find the cardinal points, 
 
 if the time is correct, and the sun is 
 Twelve visible. Lay the watch flat and 
 Hours point, the hour hand to the sun, and 
 
 then the South will be half way be- 
 tween that hour and the figure Twelve." 
 
 129 
 
XXVI, Number Eleven in Personal 
 Analysis 
 
 /|t ONSTRUCTIVELY: Eleven is the 
 If number of revelation, individuality, 
 ^^ serenity, poise, practical idealism. 
 Persons bearing this Number are intuitive, get 
 strong "hunches," and if they obey these will 
 find it to their advantage. Their 
 Revelation lives often take an unconvention- 
 al course (though not immoral, 
 except by personal choice), and they will find 
 their best successes come in unexpected ways. 
 They may plan ever so carefully, but find the 
 cases where events transpire as they anticipate 
 are the exception. They are said to be "God's 
 Messengers," to have a revelation of loyalty, 
 service, beauty, industry or some other prac- 
 tical ideal to express to humanity. They are 
 teachers, either avowedly, along the lines of 
 education, hvg'iene, mysticism, psychology, or 
 the arts and sciences, or unavowedly through 
 example in the fulfilment of some simple task 
 glorified by bein°- well done. Ten, Eleven, and 
 Twenty-Two are all Numbers which express 
 primarily the influence of their digitary value 
 and many Elevens are ve*ry uninteresting, and* 
 sometrmes uninspired persons ; but there is thJP/ 
 latent urge within them to be more than their/ ^ 
 dietary Number indicates. (They are seldoqp JF 
 successful in the usual commerciah-activities ; 
 and when through lack of faith in the^^ex- 
 130 
 
pected, — always their best friend, — they try 
 to conform their lives to the standard of a 
 purely objective, reasoning, business life, they 
 are not successful. They become discouraged 
 from a material viewpoint, find it difficult to 
 regain spiritual faith, and become the most 
 unhappv of people, the worriers. 
 
 Destructive : The destructive Eleven is a 
 cynic, super-critical in his attitude toward 
 others, ridiculing the spiritual 
 The Scoffer phases of life, and of a decidedly 
 material nature; using his 
 knowledge of spiritual things to exact financial 
 aid from others. He is more concerned 
 in teaching spiritual truth than in living it, and 
 slow r to credit other teachers with a more com- 
 mendable attitude. 
 
 Vocational Fitness : The Eleven individ- 
 uals are religious teachers, authors, reformers, 
 educators, journalists, dram- 
 The Man With atists, artists and musicians. 
 A Message Sometimes they are found in 
 
 \ business, and if they are liv- 
 
 eir highest make their vocation, what- 
 ever its Mature, a means of revealing truth to 
 others. \ 
 
 Physical Health : Elevens are most sus- 
 ceptible to nervous disorders. 
 
 Colors : Wlxifce,. £ellow T , violet and £lack 
 
 are all numerically related to Eleven ; and each 
 
 has a message for the Elev- 
 
 White, Yellow, en individual. White signi- 
 
 Black, Violet fies spiritual understanding, 
 
 which to be true to the high- 
 
 131 
 
est in his name, the Eleven should see ; yellow 
 io symbolical of wisdom ; violet of spirituality ; 
 and black of consecration. , 
 
 132 
 
XXVII. Number Twenty-Two in 
 Personal Analysis 
 
 TJf HE READER will note that in Chapter 
 ill XXV, the cosmic meanings of Num- 
 ^■^ bers Eleven and Twelve are given, and 
 that the interpretations for personal analysis 
 which follow it are for Eleven and Twenty- 
 two. As explained in the earli- 
 Twelve and er chapters of the book, Eleven 
 Twenty-two and Twenty-two are given spec- 
 ial consideration in personal 
 analysis. In cosmic analogy, however, Twelve 
 is of much greater importance than Twenty- 
 two, and is included in this book to complete 
 the presentation of that phase of Numb'er 
 knowledge. In personal analysis Twelve is 
 reduced to Three, following the general rule 
 of reduction. The cosmic meanings given for 
 Twelve have no direct relationship to the 
 meanings of Twenty-two given herewith. 
 
 Constructively: Twenty-two is a more 
 practical Number than Eleven in some respects. 
 The spirit of co-operation is 
 Co-operation prominent, and there is an en- 
 thusiasm; for the application of 
 abstract truth to the circumstances of life in 
 a very definite way. The constructive Twen- 
 ty-two individual is scrupulous in his honesty 
 and faithfulness to a trust. He is a natural 
 leader. He has a keen understanding of prin- 
 133 
 
ciple, is apt in illustrating his ideas, particu- 
 larly in speech ; is somewhat given to exag- 
 geration and extravagance, but desires to ex- 
 press moderation, poise and calm. The co- 
 operative urge often leads the Twenty-two 
 to take part in colonization projects, profit- 
 sharing enterprises and kindred undertakings. 
 He is fond of travel, of contacting different 
 races of people, learning from them, and get- 
 ting their viewpoint. He will -be found to 
 have many things in common with the Four 
 and Eight types. 
 
 Negatively : The Twenty-two is not in- 
 frequently found in the ordinary walks of life, 
 expressing more of the Four 
 Despondency Nature than the Twenty-two, 
 and while still retaining many 
 of his high ideals, and seeking to make them 
 practical, he is weighted down by the feeling 
 that the opposition to his plans is too great 
 to be overcome, and he lacks the courage to 
 face this situation and work it out. Often per- 
 sons who slip to this negative expression are 
 found with weak bodies, and sometimes with 
 deformities which hamper them. 
 
 Destructively: The Twenty-two who 
 permits a lowering of his personal standard of 
 expression, often becomes care- 
 Self less in regard to the fulfilment 
 Satisfaction of financial obligations. They 
 are full of visionary but imprac- 
 tical schemes, urging and often receiving the 
 co-operation of other people, to the loss of all 
 concerned. Often their intentions are the best 
 134 
 
possible, and better than they are given credit 
 for. They err in their lack of a sense of re- 
 sponsibility and accuracy, are inclined to over- 
 estimate their business ability, and are often 
 deluded by the idea that they are very suc- 
 cessful and efficient, but that their failures are 
 due entirely to "luck." 
 
 Vocational Fitness: The Twenty-two is 
 suited to work involving the practical appli- 
 cation of philosophical and ethic- 
 The al ideas. He has a gift for illus- 
 
 Illustrator tration, which, when the Twenty- 
 two is combined with an artistic 
 Number, frequently manifests in the work of a 
 commercial illustrator, but which more 
 often expresses through the illustration of 
 anecdote or analogy in speech or writing. 
 Twenty-two individuals are good salesmen, 
 promoters, organizers- They are often at- 
 tracted to partnerships, and work best in as- 
 sociation with someone else. They are inven- 
 tive and creative, and these faculties express 
 along the lines indicated by other Numbers in 
 combination with Twenty-two. 
 
 Physical Health : Illness usually mani- 
 fests through lung trouble, bronchitis, pneu- 
 monia and kindred ills. The 
 Neglectfulness inclination to neglect the care 
 of the body is strong, and the 
 Twenty-two should guard against this tend- 
 ency, taking every opportunity for improving 
 his physical condition. 
 
 Colors: Cream color and coral are relat- 
 ed to the Twenty-two. Cream is the blending 
 135 
 
of canary yellow and white which 
 Coral and symbolizes the blending- of wis- 
 
 - o 
 
 Cream dom and understanding. Coral is 
 the blending of pink or red and a 
 little of the yellow, and its message is the wise 
 use of the vital energies. 
 
 13C 
 
XXVIII. The Mathematics of 
 Religion 
 
 ^T\ HAT there can be any relationship be- 
 1IL tween mathematics and religion would 
 ^^ probably be thought incredible by the 
 majority of people, and yet to any One seeking 
 for such a relationship, there is an abundance 
 of evidence. The recurrence of cer- 
 Religion tain Numbers in Bible narratives ; 
 and bcomes significant once we admit 
 
 Numbers the possibility of such a relation- 
 ship, and we begin to wonder if 
 there can be any definite meaning beneath the 
 apparent "happenstance" that there were 
 Twelve disciples of the Nazarene, Twelve 
 Tribes of Israel, Twelve sons of Jacob, and 
 that this Number Twelve is also the Number 
 of definite faculties of mind in man, and of the 
 Twelve chemical elements of the human body. 
 The significant references to Numbers in the 
 Bible are so very numerous, that it would take 
 several books the size of this, to explain all 
 that they refer to- The subject is mentioned 
 here to call the attention of students to the 
 rich field for numerical study which the Bible 
 affords. 
 
 The only way we may gain any concep- 
 tion of anything which we have never seen or 
 heard of, is by comparing it with 
 Discovery something already known and un- 
 By derstood So in attempting to in- 
 
 Analogy dicate a relation between mathe- 
 matics and religion, let us begin 
 137 
 
with certain fundamental precepts of each 
 upon which all are informed and from which 
 we may evolve an understanding of their re- 
 lationship, to the end of greater knowledge and 
 helpfulness, and a more inclusive idea of the 
 unity of all things. 
 
 The first tenet of almost all religious be- 
 liefs is the existence of an Infinite Being, 
 which for convenience we call God; 
 The One that is, we believe in One Great 
 Power Force or Power or Principle from 
 which all things are evolved, and of 
 which the phenomena of nature, physical and 
 spiritual, are the manifestation. This mani- 
 festation of the Infinite Being is evolved by 
 degrees through infinite forms. 
 
 We, as individual entities, are parts of that 
 Power, expressing through a physical form for 
 the purpose of evolving a Divine 
 Oneness Idea. All other forms of life, birds, 
 beasts, plants, minerals, likewise 
 express some Divine Idea capable of infinite 
 expansion within itself. 
 
 Here the question arises : Shall we then 
 ever completely express the possibilities of 
 that Idea ; will we ever become 
 Perfection so truly perfect in expression as 
 and to lose our identity and merge 
 
 Eternity back ino the Source from which 
 we have sprung? The answer 
 must inevitably be "No"; for just as we are 
 always progressing, so there is an Infinite Idea 
 to express, and infinite time in which to ex- 
 press it. If we were ever completely to express 
 138 
 
perfection our expression would be at an end, 
 the Infinite would be transcended, and there 
 would be an end to infinity, which, of course, 
 would be inconceivable and a contradition. 
 
 With regard to mathematics, let us begin 
 with the simplest forms we know of, and 
 which are familiar to all ; that is, 
 Simple simple Numbers themselves. The 
 Numbers first thing we discover about them 
 is that they are infinite ; while they 
 are numbered we cannot count them. They 
 are absolutely accurate, they prove them- 
 selves, and yet we cannot say how many there 
 are nor where they stop, and we know inherent- 
 ly that they never do stop. They extend be- 
 yond the ability of the mind of men to follow 
 them and reach heights of which we cannot 
 conceive. They are absolutely baffling, and 
 yet they are the only perfect science. They 
 are so simple any One can use them, and yet 
 in the last analysis, they are incomprehensible. 
 
 Because they are infinite, let us confine 
 our attention first to the digits, 1, 2, 3, 4, 5, 6, 
 7, 8, 9. Each expresses some- 
 The Digits thing different from the others 
 and and yet we may find One thing 
 
 Fractions common to all of them ; they all 
 express the Number One in some 
 multiple. Dwelling upon fractions for a mo- 
 ment, such as ^2, y%, yi, etc., we find a similar 
 thing is true of them ; they all express the 
 Number One in some degree or division. 
 
 Now we are ready to commence a rudi- 
 mental comparison of religion and mathemat- 
 139 
 
ics. In religion we have One 
 Summary Great Power, of which all things 
 
 are an expression in some degree ; 
 in Numbers we have One digit, of which all 
 Numbers are expressions in some degree. In 
 religion this One Great Power is expressed 
 through infinitely smaller degrees of itself, in- 
 dividualized as souls ; in Numbers wc have 
 One Number divided into fractions of itself, 
 which are infinite in degree. The analogy is 
 perfect. Considering whole Numbers and 
 fractions together, we may say, in analogy, 
 that the Whole Numbers, — multiples of the 
 One, — correspond to the objective expressions 
 of nature, each possessing in a greater or less 
 degree, the force of the One; and fractions 
 represent the inherent sparks of Divinity with- 
 in the individual, capable of infinite unfold- 
 ment and expression, but never equaling in 
 extent the One. 
 
 This relationship of fractions to the 
 Whole, and of individuals (who are just as 
 truly "parts of one stupendous 
 God and whole") to God, is so important 
 Humanity as to be worthy of considerable 
 elaboration, and while it is inher- 
 ently simple, we must go a little further into 
 mathematics than Numbers per se, for an in- 
 terpretation. You who have studied algebra 
 are familiar with that illusive mathematical 
 combination called "The Variable." There 
 are Two kinds of variables, increasing and 
 decreasing variables, and perhaps they can be 
 best understood by illustration. Let us take 
 140 
 
the Number One and make of it a decreasing 
 variable. If we start with this digit and reg- 
 ularly decrease its amount according to a 
 definite system, we have formed a decreasing 
 variable which approaches as its limit, zero. 
 For instance, divide the Number One by Two, 
 then divide the result by Two, and divide that 
 result again in the same manner. This process 
 may be continued so long as the patience and 
 materials of the student last, and yet there 
 will always be a possibility of continuing the 
 process. The remaining fraction will approach 
 zero by such fine degrees that to all practical 
 purposes it will be the same as zero, yet in 
 reality will never become zero. We may give 
 the illustration objective form by commencing 
 with a piece of paper and cutting it exactly 
 in half; then cut One of these halves in Two 
 equal parts. A continued repetition of the pro- 
 cess will produce a decreasing variable which 
 will always leave a tiny remainder if the di- 
 vision is accurately performed. 
 
 An increasing variable is just the opposite. 
 Increase a Number by One-half; then add half 
 of the first increase, etc- Us- 
 An Increasing ing the Number One in this 
 Variable process, we will form an in- 
 
 creasing variable which ap- 
 proaches Two as its limit and yet will eternal- 
 ly vary from that exact amount by a fraction. 
 
 Humanity is an increasing variable, ap- 
 proaching God as its limit. We human be- 
 141 
 
ings are differentiated sparks, — 
 Human fractions, if you will, — of the 
 Variables Great Force we call God. Our de- 
 velopment into expression of the 
 Divine Idea each of us represents, must come 
 from within us ; must be an increase in expres- 
 sion of what we already possess in involved 
 form. And as in the case of the mathematical- 
 ly increasing variable, the greater the degree 
 of our development, the slower the process. 
 Our soul growth is like cutting a diamond. 
 The largest rough places are cut off first, 
 then gradually the finer angles and facets of 
 the gem are cut and polished until, at last, it 
 expresses as near perfection as human skill 
 can attain- Grinding off the "rough places" 
 of the diamond is comparable to the process 
 by which the "rough spots" in our character 
 are smoothed off. One of the first lessons we 
 learn is not to kill each other. Learning this 
 lesson is a very appreciable advance in our 
 development, and marks a very decided dif- 
 ference in character existing between the man 
 who kills others and the One who does not. 
 Next we learn (not necessarily in the order 
 given) not to steal, and we have added furth- 
 er to our development, although the difference 
 is not so marked. Perhaps next we learn to 
 be truthful and we have progressed still furth- 
 er, but in a less noticeable degree, in exact 
 analogy with the increasing variable which, as 
 it increases in numerical value is increased by 
 decreasing amounts. 
 
 The fraction of Deity which we represent 
 142 
 
is no doubt infinitesimally small, but for the 
 purpose of our analogy suppose we 
 
 Human assume that we are represented by 
 Fractions "3^" and then that we have learned 
 a lesson which has increased our 
 expression of the possibilities inherent within 
 us by y 2 . Our first step in development was 
 then y, and this would make our fraction y$. 
 Assume our next development y 2 of the last 
 or y% and this would make our total expression 
 %. Consider our next step in development 
 l /2 of the One preceding it, 1/16 and our total 
 development would be 15/16. This process 
 may be repeated in our lives in the same man- 
 ner and to the same infinite extent, that it can 
 be applied mathematically on paper, and yet 
 our total expression of involved possibilities 
 will never double that of the original fraction. 
 Our y 2 will never become One. The tendency 
 is to double such expression, but an infinites- 
 imal fraction always intervenes between the 
 tendency and the ultimate. A wonderful spirit- 
 ual lesson is to be gained by this analogy in 
 that we may almost double our expression, we 
 may almost create a counterpart of the Divine 
 Idea we represent, — but not quite. No matter 
 how long the process of development from 
 within is continued, the fraction we represent 
 will never be twice its original value. 
 
 Life is so varied in its infinite manifesta- 
 tions, that nature never repeats, never dupli- 
 cates ; each form assumed, each idea 
 Individ- expressed, while closely related to 
 
 uality every other, is nevertheless, distinc- 
 143 
 
tive. We are always separated in ex- 
 pression to some degree, from the Divine 
 Ideas expressed by every other form of lite. 
 It is in keeping with this conception of na- 
 ture's method of individualization, that we, in 
 our progression, how T ever extensive it may be, 
 never overstep the bounds of the individual 
 idea we represent. However great may be our 
 unjoldment, however complete our spiritual at- 
 tainment, we are always, throughout infinity, 
 distinct in some minute degree, from every 
 other expression of life. 
 
 144 
 
TABLE OF VIBRATIONS 
 
 Whose Effects are recognized and 
 
 studied by science 
 
 Number of Vibrations 
 
 per second. 
 
 Octave 2 
 
 4 
 
 1st 
 
 2d 
 
 3d 
 
 4th 
 
 5th 
 
 6th 
 
 7th 
 
 8th 
 
 9th 
 
 10th 
 
 15th 
 
 20th 
 
 25th 
 
 30th 
 
 35th 
 
 40th 
 
 45th 
 
 46th 
 
 47th 
 
 48th 
 
 49th 
 
 50th 
 
 51st 
 
 57th 
 
 58th 
 
 59th 
 
 60th 
 
 61st 
 
 62d 
 
 16 
 
 32 
 
 64 
 
 . * 128 
 
 256 
 
 512 
 
 1,024 
 
 32,768 J 
 
 1,047,576 
 
 33,554,432 1 
 
 1,073,741,824 
 
 34,359,738,368 j 
 
 1,099,511,627,776 
 
 35,184,372,088,832 
 
 70,368,744,177,644 
 
 .... 140,737,468,355,328 
 .... 281,474,979,710,656 
 .... 562,949,953,421,312 
 .. 1,125,899,906,842,624 
 .. 2,251,799,813,685,248 
 .144,115,188,075,855,872 
 .288,230,376,151,711,744 
 .576,460,752,303,423,488 
 1,152,921,504,606,846,976 | 
 2,305,843,009,213,693,952 J 
 4,611,686,618,427,389,904 
 
 Sound 
 
 Unknown 
 Electricity 
 
 Unknown 
 
 Heat 
 
 ' Light 
 Chemical Rays 
 
 [-Unknown 
 
 1 
 
 ^XRays 
 
 Unknown 
 
 145 
 
XXIX. The Sixty-Third Octave 
 
 JjpIFE PRESENTS an infinitely varied ex- 
 1J pression of One universal theme, and 
 > ^***' once we hit upon the basic principle of 
 its expression in any specific manner, we be- 
 gin to discover analogies in many other phases 
 of expression. Numbers and a 
 Analogies few geometrical figures underly 
 all these varied forms, and if we 
 discover their application to any One phase 
 of life we may expect to find that they apply 
 equally well to a great many others. 
 
 In mystical literature we read a great deal 
 about ''cycles" of development. Ezekiel re- 
 ferred to these as "wheels within 
 Wheels wheels." Science parallels this idea 
 Within by the law of octaves, which defines 
 Wheels an octave as the interval between 
 One and Eight of the scale, or any 
 interval of equal length, and further states that 
 the ratio of a musical tone to its octave is 1 :2 
 as regards the Number of vibrations produc- 
 ing the tones. The Sixty-two octaves of vi- 
 bration generally accepted by science are giv- 
 en on the preceding page. 
 
 It is significant that in this great universe 
 
 of vibration, whose pulsations are recorded in 
 
 Numbers of vibrations per 
 
 The second, that the unit of these 
 
 Human Heart rates of motion, reaching from 
 
 visible movement up through 
 
 146 
 
the octaves of sound, electricity, heat, light 
 (color), and the chemical and X-rays, should 
 be the beating of the human heart, which is 
 One a second. Upon this unit of measure- 
 ment, — itself representing life to us, — the vast 
 systems of worlds in space are builded. 
 
 Within these Sixty-two octaves, which 
 represent all science knows of the material 
 
 universe, there are innum- 
 Correspondences erable correspondences. We 
 
 may, perhaps, comprehend 
 this most clearly with reference to the octaves 
 which impinge upon our ears as sound. Each 
 octave of sound may be subdivided into 
 Twelve semi-tones, and when any of these is 
 sounded it tends to induce vibration, (and 
 hence sound) in other objects vibrating to the 
 same rate, or to any octave (or multiple) of 
 that rate. If we strike middle C on the piano, 
 all of the corresponding notes in the other 
 octaves will sound a response. We can hear 
 these notes, or responsive vibrations, for about 
 Seven octaves above it. Then the response 
 makes_no sensible impression upon our eai- 
 drums; although it is possible to shatter a 
 vase (whose tone we may not be able to hear) 
 by "getting its pitch," or sounding its key- 
 note. Following the octaves which we term 
 sound there are a Number whose nature is as 
 yet unknown to science, then follow electricity 
 and heat, and then color; and if the octaves 
 of the tone of C be followed on up through 
 these to the octave which manifests to our 
 sight as light or color, we will find that the 
 147 
 
color Red is the Forty-first octave of middle C 
 and that the octave of the spectrum of light is 
 directly related to the Key of C. This is an 
 example of the involved, yet basically simple 
 manner in which all of the octaves are inter- 
 related. 
 
 The occult scientists, the metaphysicians, 
 the psychologists, and more slowly the physic- 
 al scientists, are gradually coming 
 An Added to discover what they have not 
 Octave yet actually tabulated and added 
 
 to their "Table of Vibrations," 
 and that is that there is yet another octave of 
 vibration in which correspondences to all of 
 these different octaves are found, — the octave 
 just beyond the realm of what we term phys- 
 ical vibrations, — the octave of thought. Con- 
 sidering the thought realm as the 63rd octave, 
 it is comparatively a simple^ matter to explain 
 why it is that colors and sounds affect us ; and 
 why thoughts affect our physical bodies. 
 
 Thoughts are tones in the stupendous 
 63rd octave, vibrating at the rate of over 9, 
 
 000.000,000,000,000,000 vibrations 
 
 TOought- per second. When we sound a 
 
 Tones clear "tone" in this thought realm, 
 
 we are awakening correspondent 
 vibrations in every octave of vibration. How 
 important it is, then, that we keep our 
 thoughts attuned to harmony; that we are 
 increasing the harmony in life's octave of ex- 
 pression, rather than the discords! And how 
 easily explainable it is that colors, music, the 
 spoken word, and the thoughts of other people 
 148 
 
actually do affect us, physically and mentally. 
 
 Every time we think a thought we are 
 actually causing a vibration in space, and the 
 force of that vibration in the grand 
 Thought- scale of existence is strengthened 
 Force by the energy we have given it. If 
 our thought is One of healing, 
 everyone who is responsive to that thought 
 will be helped by it. This is the scientific 
 basis of the metaphysical "receptive attitude" 
 in healing. Likewise if we are not well, 
 (which means that we have become responsive 
 to inharmonious vibrations) and we sound the 
 key-note of health, we are strengthening that 
 constructive, harmonious vibration, thereby 
 helping ourselves and everyone who will at- 
 tune himself to that "pitch'' of thoughts. 
 
 F. L. Rawson, in his notable book, "Life 
 Understood" says : "Now we know that a 
 material thought is only appar- 
 "Life ent vibration," (Mr. Rawson 
 
 Understood" speaks of every thing which as- 
 sumes material form as being 
 apparent) "that every planet, every star, and 
 every human being has its definite numerical 
 value, in terms of whole small Numbers. Con- 
 sequently the whole of the material universe 
 is theoretically a system of vibrations, every 
 combination bearing its exact mathematical re- 
 lationship to all other parts. This is the ma- 
 terial representation .... of the absolute law, 
 order and system that exists in the spiritual 
 universe which all is governed by God as 
 Principle, and reflects God. Every single 
 thing, therefore, must have its exact and per- 
 
feet position and bearing in relationship to all 
 the other spiritual realities, hence the typical 
 significance of each detail. 
 
 "The sun and its planets, arranged in the 
 scale of their space relationship to each other, 
 exactly reproduce the musical 
 Universal spacing of a fundamental note 
 Harmonies and its harmonies. Most prob- 
 ably it will be found before long 
 that the human body, with its heart, represents 
 the sun, and that the arrangement of the elec- 
 trons exactly repeats the arrangement of the 
 planets. It will be found that everything in 
 the material world is governed by this relation- 
 ship of the whole small Numbers. " 
 
 The "eidophone" is a remarkable illustra- 
 tion of this exactness of mathematical rela- 
 tionships. It is so arranged that 
 The when sung into, the tones vibrate 
 
 Eidophone a paste-like substance spread over 
 a tightly-stretched parchment, 
 causing forms to appear in the paste, varying 
 with the note or notes sung into it. In this 
 manner various familiar forms, reproducing 
 the outlines of natural objects, such as leaves 
 and flowers, are caused to appear, indicating 
 the vibratory principle which underlies both 
 the sound and its correspondence in nature. 
 When sand is used instead of paste, the figures 
 assume geometrical form. The designs which 
 aooear on frosty window panes are often marv- 
 elous reproductions of ferns and flowers, land- 
 scapes and even animal and human forms ; and 
 snow-flakes are one of the beautiful geometric- 
 al expressions of the universal vibratory law. 
 
XXX. . The Illusive Future 
 
 TJT HE POSSIBILITY of foretelling the fu- 
 i|L ture is One that despite innumerable 
 ^■^ discouragements and disillusions re- 
 garding "infallible" methods, man still per- 
 sists in seeking. It is a great question wheth- 
 er we shall ever be able to know 
 The what the future holds, except in the 
 Illusive general sense that we may safely 
 Future trust whatever comes to be for the 
 ultimate good of mankind, and that 
 it will be the sequential development of what 
 the past and present have developed. How- 
 ever, there is much to be considered in regard 
 to the whole question of past, present and 
 future, which bids fair, — if its deductions are 
 correct, — to alter our conception of these and 
 to bring the future closer to us, in a sense, 
 than it now appears. 
 
 Time and space are inseparably related in 
 our conception of them. We measure the One 
 in terms of the other, and in a way they are 
 the same thing, as the following paragraphs 
 may suggest. 
 
 Space, as such, has no dimensions. We 
 
 think of it in terms of Three dimensions, but 
 
 space itself is infinite. The in- 
 
 Space and finite can have no dimensions. It 
 
 Dimensions is our consciousness of space 
 
 which involves dimensions. 
 
 Claude Bragdon, whose unusual presentation 
 
 151 
 
of the problems of time and space has been 
 notably free from the involved theories and 
 technical phraseology of the academic text- 
 books on the subject, has compared space to 
 the side of a cliff. A cliff does not have to 
 have steps in it to be a cliff. We cut steps 
 into it for our convenience in mounting it. 
 Similarly space of itself has no dimensions, 
 but our consciousness, or conscious use of it, 
 requires these ; and we must think of it in 
 terms of dimensions, in order for it to enter 
 our consciousness. 
 
 Time is not absolute, but relative. There 
 is no such thing as absolute time. Time is 
 
 the means by which we measure 
 Time and our perception of things and 
 Perception events. For instance, it takes 
 
 about Three or Four minutes to 
 play a roll of music on a player-piano in such 
 a manner that we can be conscious of, pei- 
 ceive, or convey from the outer world of Three 
 dimensions to the world within us, the melody 
 which the record presents. We say that the 
 composition is Three or Four minutes long, — 
 which is our measure of the perception of it. 
 If the instrument could be made to play the 
 record in One minute, the relationship of the 
 notes to each other would not be altered. 
 Their relative time-value is determined by the 
 comparative length of the slits in the roll 
 which represent them. The pitch would not 
 be altered, as this is determined by the length 
 and tension of the piano strings. The notes 
 would merely be played in shorter duration 
 152 
 
and more rapid succession, without any dis- 
 tortion of the integral melody itself. The 
 melody is simply an intricate and orderly com- 
 bination of different proportions, which trans- 
 lated through the mechanism of the piano into 
 a time and pitch, impinges on our ears as 
 melodius sound. It could be translated by 
 a different application of the same fundament- 
 al law into a color harmony, or a space har- 
 mony, or a combination of both. But when 
 the tempo of the melody as Splayed on the 
 piano is increased to such an extent that the 
 whole roll is played through in, say, a minute, 
 it ceases to be a melody to our ears, because 
 our auditory perception is too slow to grasp it. 
 We "get behind," or fail to keep up with the 
 melody, and do not retain — or even grasp — the 
 sound of any single note before the next is 
 played. In order for us to enjoy the melody 
 it must be played at a time-rate which is 
 agreeable to our means of perception. When 
 we experiment with such a means of repro- 
 duction as the phonograph, we are confronted 
 with another reminder of our limited percep- 
 tion, for pitch is not a constant, fixed thing on 
 a phonograph, but is dependent upon the turn- 
 ing of the revolving table on which it rests. 
 If the record is played a great deal faster than 
 was intended by its manufacturers, it becomes 
 indistinct, the higher tones become shrill, and 
 even inaudible, so that the beauty of the mel- 
 ody is lost, — not in actuality, — but to our 
 sense of hearing, which is limited to a few 
 octaves of sound. 
 
 153 
 
Suppose however, that our perception was 
 more extended, and that we could play a Four 
 
 minute record in One minute, and 
 A Faster still retain a pleasurable sense of 
 Time-rate the melody. Then in One minute 
 
 we would have experienced the 
 same sense of time as we now perceive in Four 
 minutes. Increase the reproduction to One 
 second, and we would be experiencing in One 
 second what now it takes us Four minutes to 
 enjoy. At that rate our present Seventy years 
 of alloted life would be equivalent to 16,800 
 years. If we could attain such a development 
 in all our faculties as to permit of instant per- 
 ception, time and space would be annihilated- 
 
 Dr. G. LeBon says : "What we perceive of 
 the universe are only the impressions pro- 
 duced on our senses. The form 
 Subjective we give to things is conditioned 
 Time and by the nature of our intelligence. 
 Space Time and space are, then, sub- 
 
 jective notions imposed by our 
 senses on the representation of things, and 
 this is why Kant considered time and space as 
 forms of sensibility. To a superior intelli- 
 gence, capable of grasping at the same time 
 the order of succession and that of the co- 
 existence of phenomena, our notions of space 
 and time would have no meaning. . . . Time is, 
 for man, nothing but a relation between 
 events." (From "The Evolution of Forces.") 
 
 We are limited in our contact with the 
 past and future, and in our full and complete 
 
 154 
 
enjoyment of the present, then, by 
 Living our material appearances of limita- 
 in tion ; and as man gradually becomes 
 
 Eternity superior to these limitations, he 
 comes to live less and less in Three- 
 fold time, — as past, present and future, — and 
 more and more in the true world of eternality. 
 The great value of limitations is that "in 
 time" they arouse in us a consciousness that 
 they are limitations and unreal, thereby help- 
 ing us to demonstrate our superiority ovei 
 them. 
 
 As we begin to discover the truth of the 
 statement that all life is vibration, and to 
 couple with it the truth that "the 
 Unity universe is mental, "we are able to per- 
 in ceive the possibility (and hence per- 
 
 Time mit the manifestation of its corres^ 
 ponding reality in our lives) that time 
 and space really exist only as a relationship of 
 events, approaching unity in time as we ap- 
 proach it in consciousness, and that the ap- 
 pearance of events and conditions is the di- 
 verse manifestation of the One principle. 
 
 When we reach that state of conscious- 
 ness which is One of conscious co-operation 
 with the Divine Plan,- our wor- 
 Adjustment riment over the future ceases. 
 Then the various forms of fore- 
 casting events will be even less accurate than 
 they seem to be now, for we will become con- 
 scious "influences" in the world instead of be- 
 ing so greatly influenced as we are now. 
 
 Since life is vibration, and we are for the 
 155 
 
most part very susceptible to its influence, — 
 Aeolian harps played upon by what- 
 Aeolian ever winds may blow, — then it is not 
 Harps at all unreasonable to suppose that 
 the vibratory forces of our names 
 influence the events of our life as well as our 
 character, or re-action to events. This idea 
 has no doubt been the motivating force of the 
 many "systems" for forecasting events by 
 means of name analysis with which a public 
 already exhausted and wearied by unsuccess- 
 ful "methods" of the past has been inflicted. 
 Most of these methods seem to be based pure- 
 ly upon theory, and are of so general a nature 
 in their prognostications, that it is difficult in- 
 deed to see that they serve any purpose at 
 all. 
 
 Among the ancients, many methods ot 
 forecasting events in connection with names 
 and Numbers were used. The 
 Divination common playing cards of the 
 present day are what must seem 
 to kaballists a profanation of a sacred art, for 
 they were long used as a method of divination. 
 A study of their arrangement will reveal many 
 interesting analogies- They have been called 
 the "Gambler's Bible" because so many of 
 their combinations are paralleled in the Bible. 
 The Four suits have been compared to the 
 Four Gospels, and to the Four Hermetic obli- 
 gations, "To Know, to Dare, to Do, and to 
 Keep Silent," the Thirteen cards of each suit 
 to the Christ and the Twelve disciples, and 
 the Toker to all-powerful God. Various forms 
 156 
 
of permutations, some of them combining the 
 practices of astrology with numerical designa- 
 tions, and all of them purporting to be an aid 
 to knowing the future, to finding lost articles, 
 and to foretelling the winning Numbers in lot- 
 teries or winning contestants in a race, are 
 cited in the writings of the Englishman who 
 signs himself "Sepharial." Few, if any, of the 
 methods seem to.be of any practical value. 
 
 Of modern writers on the subject ot 
 
 events, the author has found the most interest 
 
 in, and has been most favorably 
 
 The impressed by the researches of 
 
 Yi-King-Tao "Zeolia J. Boyile," author of 
 "The Fundamental Principles of 
 the Yi-King-Tao. " In the book named she 
 relates the events of the life to the letters of 
 the individual's name, crediting each letter with 
 an influence for the term of years represented 
 by its Number (using the same Table of 
 Equations as the present writer). More logic- 
 ally than other writers on the same subject, 
 she declares each name to have a distinct in- 
 fluence of its own throughout the life, con- 
 trasting with a less developed method which 
 begins with the first letter of the first name 
 and continues to the last letter of the surname, 
 with the cessation of whose influence, presum- 
 ably, life ceases ! With such a method it would 
 surely be wise to have as long names as pos- 
 sible. 
 
 , The method advanced in the book by Miss 
 Boyile is based upon the idea that a man 
 157 
 
named John would be influenced by 
 
 Names the conditions related to J in the 
 
 and first year of his life, by O from the 
 
 Events end of the first and for the following 
 
 Six years, by H for the next Eight 
 years, and by N for Five years more. This 
 would account for the first Twenty years of 
 his life. Concurrently with this influence the 
 letters of the individual's other names, middle 
 name if he has any, and mother's surname, 
 would be considered as having an equal im- 
 portance. And when the influences of a name 
 have been worked through once it is stated 
 that they repeat; that, in substance, the name 
 is a cycle of vibratory force, which is traced 
 as many times as the life of the individual 
 permits. 
 
 Perhaps the method will be more clearly 
 understood by the analysis of a complete 
 name. Take, for example, the name John 
 Henry Harlan, with the mother's surname ot 
 White. 
 
 T O H N HENRY 
 
 1 7 15 20 8 13 18 27 34 
 
 21 27 35 40 42 47 52 61 68 
 
 41, etc. 76, etc. 
 
 W H I T E H A R L A N 
 
 5 13 22 24 29 8 9 18 21 22 27 
 
 34 42 51 53 58 35 36 45 48 49 54 
 
 63, etc. 62, etc. 
 
 158 
 
The combination of letters influential for 
 any particular year is called the Table of that 
 year. Thus, the Table for the first 
 Yearly year of John Henry Harlan's life is 
 Tables J-H-W-H, and for the next Three 
 years it would be O-H-W-H, since 
 the J exerted an influence only during the One 
 year. In the fifth year the O would still be in 
 force, the Two H's would be active and the 
 influence of the W would be merging into 
 that of the H following it. The Table of the 
 fifth year would be written 
 
 O 
 
 H 
 
 W to H 
 
 H 
 to indicate this changing of \V to H. It would 
 be a period of great personal strain, of uncer- 
 tainties and fluctuations, all probably con- 
 cerning money matters, as will be seen by re- 
 ference to the chart of influences given in the 
 next Chapter. 
 
 It must be remembered that Numbers and 
 letters are not actual forces, but are symbols 
 of forces ; and that these forces in 
 Symbols turn do not indicate fixed, prede- 
 termined events in a life, but rather 
 the vibratory conditions which the individual 
 will have to meet in some manner. Since most 
 people disregard such forces and make no at- 
 tempt to deal with them at all, except as they 
 manifest in events, the distinction between in- 
 fluences and events is not as pronounced 
 to them as it may be made. This explains 
 
 159 
 
why the analysis of influences is so very true 
 to the individual's circumstances and experi- 
 ences. As he becomes master of himself, 
 knowing and using vibratory events, they will 
 come to assume a more modest place in his 
 affairs. 
 
 With regard to the accuracy of this meth- 
 od of analyzing influences we have Miss 
 Boyile's statement in her book 
 Objections that "a few well-made experi- 
 ments will absolutely corroborate 
 in every way the accuracy of the statements 
 made" and that she "strongly objects to hav- 
 ing the name 'Numerology' connected in any 
 form" with her teachings, toward which ob- 
 jection the author is not unsympathetic, in 
 view of the "weird teachings generally dis- 
 seminated" under the heading of Numerology, 
 and which he has contacted. The system of 
 analyzing events (which has been adapted 
 from the old records of the Chinese) has prov- 
 en fascinatingly accurate in the authors own 
 experience, and he presents it here as a phase of 
 Number work which is scientific in its method, 
 checking all results by observation and ex- 
 perience, and is glad to make special reference 
 to Miss Boyile's contribution to an under- 
 standing of Numbers. 
 
 The purpose of presenting this phase of 
 
 Number analysis, which to the uninitiated may 
 
 seem akin to "fortune-tellin," 
 
 Knowledge is to further human understand- 
 
 is Power ing of the action of vibratory 
 
 force. It bears no relation what- 
 
 160 
 
soever to "fortune-telling;" it does not pre- 
 tend to foretell the future, but hopes to help 
 students in a knowledge of the forces which 
 they will be dealing with, or have dealt with 
 in the past. If, by the observance of a re- 
 lationship between letter combinations and 
 occurences and circumstances, students may 
 be guided as to the effects of the forces with 
 which they must consciously or ignorantly 
 deal, such a guidance is no more "fortune-tell- 
 ing" than the anticipation of a storm when the 
 barometer records a low pressure is "fortune- 
 telling." 
 
 l&l 
 
XXXI. Letters and Events 
 
 /? r HIS PHASE of name analysis should 
 1| , only be considered when its use can be 
 ^^ made constructive. If you insist upon 
 the mistaken idea that the presence of a seem- 
 ingly undesirable letter in a name is a calam- 
 ity, and that you are doomed to "bad 
 Use luck;" if you permit yourself to be wor- 
 ried by such a situation, leave the anal- 
 ysis of events strictly alone. In the hands ot 
 superstitious and fearfulminded people, the 
 analysis of events will do more harm than 
 good ; but if you can make it serve you ; if you 
 can realize that nothing need be feared when 
 understood, and will let this method of anal- 
 ysis help you, then by all means study it as 
 thoroughly as you can. Work out the Tables 
 for your own and other people's past experienc- 
 es, and see if you can trace a relationship be- 
 tween events and influences. Be critical ; be 
 careful ; be accurate. Make notes of your de- 
 ductions and results ; and when you have ap- 
 plied the system to a sufficient Number of 
 cases (always providing you have used the 
 method correctly) you will be in a position to 
 speak from your personal experience concern- 
 ing its accuracy. 
 
 Remember that just as in judging the in- 
 fluences which make for character, each final 
 
 digit is modified or accentuat- 
 Modifications ed by the individual Number 
 
 of each name, so in judging 
 162 
 
the influences related to events, each letter of 
 the Table modifies or accentuates the influ- 
 ence of the others. 
 
 A produces activity, and bears a relation- 
 ship to the Number One, represent- 
 Activity ing in charting events much the 
 same influences that One does in 
 personal analysis. It tends to strengthen the 
 activity of all the other letters in a Table. 
 
 B is less forceful than A, inclines to a 
 delicacy of physical health, is noted 
 Delicacy in relation to a nervous, high- 
 strung condition, and in an undesir- 
 able Table of influences, — for instance. One 
 involving the physical health — B is likely to 
 have the same influence as the Number Two. 
 B is sometimes found in marriage tables. 
 
 C signifies invigoration, and tends toward 
 a wholesome physical condition. In unfortun- 
 ate combinations it is said to indicate its pres- 
 ence by throat trouble. 
 
 D involves travel or some other movement 
 of a decided, generally pleasant 
 Movement nature, dependent, of course, upon 
 the other letters. When Two are 
 present in a Table it is sometimes an indica- 
 tion of death, or of serious illness. 
 
 E gives eventfulness to all the other let- 
 ters in a Table, and seems to 
 Eventfulness bring eventfulness by reason of 
 its own force. It is either fav- 
 orable or otherwise by association. 
 
 F pertains to matter of the heart, either 
 163 
 
literally or figuratively, has to do 
 The Heart with concealment, and bodily 
 health. The author has found it 
 to be present in marriage Tables. 
 
 G brings gain, improvement, or recovery. 
 With an O it would mean gain in fin- 
 Gain ance, with an R improvement in health ; 
 in a marriage Table it strengthens the 
 probability of marriage. 
 
 H is related to personal strain, strong 
 emotion or some trouble or situa- 
 Personal tion in which personal considera- 
 Feeling tions are strongly involved. I 
 seems to involve much the same 
 emotions as H, and is found in Tables of be- 
 reavement or marriage, and generally where 
 the personal feelings are brought into promin- 
 ence. 
 
 J brings leadership, willingly or otherwise, 
 almost always advantageously. 
 
 K involves travel or change, and is an in- 
 tensifying influence, hence some- 
 Change times manifests through nervousness, 
 though often coupled with invigora- 
 tion. It is said to bring "success in bold un- 
 dertakings." 
 
 L brings long and short journeys, travel, 
 possibly loss, and self-sacrifice. Two are often 
 found in Tables involving falls or accidents of 
 some other nature. 
 
 M produces change ; Two are undesirable, 
 and even dangerous. One some- 
 Two times merely brings change in 
 Dangerous the sense of travel, but Two may 
 164 
 
indicate serious illness or death, — with an I or 
 H this would suggest bereavement, rather than 
 the personal experience of transition. 
 
 N is frequently found in marriage Tables, 
 and also relates to physical health. Two fre- 
 quently indicate physical inharmony of some 
 kind. 
 
 O relates to financial matters, either for 
 good or ill. This is a signification which is 
 quite generally taught by Number 
 Money analysts and when O is the first 
 vowel of a name it is considered an 
 indication of success in money matters. O 
 favors adjustment and wisdom. It is either 
 fortunate or otherwise depending upon con- 
 ditions. With a G it would mean financial 
 gain; with a U, loss. 
 
 P brings responsibility and somewhat 
 fleeting power. 
 
 Q is generally favorable, tends to recovery 
 in illness, and success in marriage. 
 
 R indicates rapidity; it affects the physical 
 
 body, and its influence reflects in 
 
 Rapidity affairs- Two tend toward illness 
 
 and accidents — too great rapidity. 
 
 It is considered usually unfavorable. 
 
 S suggests a crisis or climax in any situa- 
 tion which it influences, but for good. It 
 would give emphasis to illness, for instance, 
 but the tendency would be for recovery. It 
 "sharpens, but protects." 
 
 T is generally favorable, indicates change 
 of home, travel or marriage. 
 165 
 
U almost invariably means loss of some 
 kind or other. The nature of the loss is usual- 
 ly indicated by the remainder of the Table. 
 
 V is associated with travel, extravagance 
 and the tendency toward dissipation. 
 
 W is an uncertain, wavering influence. Its 
 favorable aspect is travel. 
 
 X is said to be generally unfavorable. 
 
 Y is indicative of success, favors recovery 
 in illness, and safety on water. 
 
 Z is sometimes in marriage Tables, relates 
 to control, and to secret missions. 
 
 166 
 
XXXII. The Fourth Dimension 
 
 J5T.HE PROBLEM of comprehending the 
 ilL Fourth Dimension is no more difficult, 
 ^■^ nor essentially different from, the 
 problem presented by an attempt to under- 
 stand any subject outside our range of con- 
 scious experience. We can only 
 Recondite fully comprehend what we have 
 Problems experienced ; yet we have a very 
 fair perception of many things of 
 which we are not directly cognizant, because 
 we have experienced other things to which 
 they are analogous. As an illustration, com- 
 paratively few of the earth's inhabitants have 
 ever circumnavigated it; yet they have a fair 
 understanding of the paradox by which we 
 may travel westward to reach an eastern 
 port, and vice versa ; and the phenomenon by 
 which a day is gained or lost enroute is made 
 comprehensible to most of us by reason of 
 shorter journeys in which we have had to set 
 the hands of our watch an hour or so forward 
 or back. And even if we have not had that 
 experience, the law and method of the phenom- 
 enon have been made clear to us by recourse 
 to our maps and globes, and a little calcula- 
 tion. We accept the evidence oh the testi- 
 mony of reason. 
 
 So it is with the Fourth Dimension. It 
 presents no more alarming demands upon our 
 167 
 
credulity than any other idea which 
 Absolute we accept without actual personal 
 Facts demonstration of its verity. Much 
 of what is accepted as absolute fact 
 has gained that appelation on less evidence, 
 than can be given for the existence and na- 
 ture of the Fourth Dimension. We speak very 
 glibly of electricity, yet we know only the 
 phenomena of its presence, not itself. A sim- 
 ilar method of cognition must be employed to 
 make the acquaintance of the Fourth Dimen- 
 sion. 
 
 For so long people have wished to impress 
 
 others with the profundity of their thought by 
 
 talking in a very wise manner, 
 
 A but actually very foolishly, 
 
 Mis- about the mysterious Fourth 
 
 apprehension Dimension, that many students 
 still hold the opinion that the 
 Fourth Dimension is a very obscure and re- 
 condite subject, which is wholly impractical, 
 and of interest only to college professors and 
 others who are supposed to revel in contriving 
 problems they cannot solve. The Fourth Di- 
 mension has proved a convenient alibi for 
 much incomplete knowledge, and the specula- 
 tion it has aroused has wasted much time, 
 paper and ink, — doubly wasted, since not only 
 have the explanations ( ?) been incomplete, 
 but they have dealt with a subject which was 
 considered even by its devotees, as merely a 
 sharpener of wits, and of no material conse- 
 quence. 
 
 Unless the Fourth Dimension is a vital, 
 168 
 
potent, practical factor in human life, it is a 
 waste of time to attempt to 
 A Question solve its mysteries, — if, indeed, 
 of as many people doubt, it has 
 
 Values any existence at all outside the 
 
 thoughts of a few hare-brained 
 people. But if it is a reality, if it has an im- 
 portance in the solution of human problems, 
 then it is very desirable that we know as much 
 about it as possible. It is on this latter theory 
 of values, that this consideration of the sub- 
 ject, — necessarily very brief, — is presented. 
 
 The only way the human mind can com- 
 prehend the unknown or unexperienced, is by 
 comparison with the known or ex- 
 The perienced. Whether it be a new 
 Unknown form of government, or a strange 
 philosophy, or an improved mouse- 
 trap, the same rule applies ; its unknown mys- 
 teries must be connected, in thought at least, 
 with what is already familiar or acceptable to 
 us. Thus we gain our conception of the 
 Fourth Dimension by reviewing our already 
 possessed knowledge of the Three dimensions, 
 and following in thought the logical path 
 which an extension of that knowledge would 
 trace. 
 
 Conceive, if you can, a world of only One 
 dimension, length. The nearest approach to 
 this, in the Three-dimensional 
 A world through which our con- 
 
 One sciousness functions at present, 
 
 Dimensional is a piece of string of intermin- 
 World able length. Of course it has a 
 169 
 
degree of width and thickness, but so com- 
 paratively small in proportion that we can 
 mentally, at least, disregard it. Suppose 
 further that in the world we have imag- 
 ined, intelligent, living, thinking entities exist. 
 Such entities could have no conception of up 
 and down or across, for their existence would 
 be One of linear extent only. Their bodies 
 would have only length, and they would exist 
 side by side in their world like beads on a 
 string, or links in a chain. Each entity would 
 be bounded on both sides (in the only direction 
 of which he would have any consciousness) 
 by other entities. If his neighbors took a no- 
 tion to move in One of the Two directions pos- 
 sible to them, he would have, perforce, to move 
 with them ; he could not go over, around, or 
 under them. 
 
 Now let us leave to its own devices for a 
 time, this One-dimensional world, and investi- 
 gate another world of vastly ex- 
 A World tended possibilities, — a Two-di- 
 of Two mensional world, comparable to 
 Dimensions an immense plane surface, like 
 One side of a piece of paper. 
 Conceive it, too, to be peopled by intelligent 
 beings. They would have the inestimable ad- 
 vantage over their One-dimensional cousins, 
 of being able to move around each other, and 
 of thereby selecting their associates — with this 
 possibility, however; that if One of these 
 creatures, on mischief bent, could form a circle 
 of itself, it might surround a fellow creature, 
 170 
 
and make it a prisoner. The confined creature 
 could have no idea of stepping over the 
 boundary formed about it (or him) because a 
 Two-dimensional consciousness could not con- 
 ceive either of "stepping" or "over." Such 
 expressions would be as meaningless as the 
 "Fourth Dimension" to us. The Two-dimen- 
 sional entity would "know" by the evidence 
 of reason and experience, that there could be 
 no third dimension, just as One-dimensional 
 entities would "know" that a second dimension 
 was the hallucination of an unbalanced mind 
 (if balance applies to One dimension) and we, 
 wonderfully intellectual creatures that we are, 
 endowed with marvellous faculties, "know" 
 that there cannot be a "Fourth Dimension." 
 
 But again let us suppose, — that creatures 
 of Two and Three dimensions could observe 
 
 and affect the One and Two 
 
 One and Two dimensional worlds, respec- 
 
 Dimensional tively. The Two dimensional 
 
 Miracles entity could easily cause the 
 
 One-dimensional creature to 
 appear and disappear from the string world, by 
 merely doubling the "string" upon itself. In 
 the Two-dimensional world a similar phenom- 
 enon could be made to occur through the 
 agency of a Three-dimensional being, who 
 could cause appearances and disappearances 
 in different parts of the plane by the simple 
 device of folding it upon itself. 
 
 Fortunately for the clarity of the author's 
 text, there exists in our Three-dimensional 
 171 
 
world, One thing of only Two- 
 A Two dimensional proportions. It is 
 Dimensional exactly like what we have rea- 
 Oddity son to suppose a plane-entity 
 would be like. Such an entity 
 could have no color which would be visible to 
 its associates, because all that could be ob- 
 served of creatures in a plane would be out- 
 line,— like the outline of a blot on a piece of 
 paper. To view your neighbor, if you were 
 Two-dimensional in expression, you would 
 have to slide completely around him in your 
 plane, and would know him by the shape thus 
 described. Now think how tremendously you, 
 a Three-dimensional creature (at present), 
 could mystify plane-creatures ; and you could 
 most easily do so by using the One Two-di- 
 mensional form this world contains ; One 
 which is inseoarable to vour Three-dimension- 
 al existence, — a shadow ! By casting your 
 Two-dimensional shadow onto the plane, you 
 would have "created," miraculously, an entity 
 which, so far as Two-dimensional conscious- 
 ness could discern, would be absolutely real, 
 actual, conscious, living, vital, substantial, and 
 intelligent. You could cause it to change its 
 shape, grow large or small, and appear and 
 disappear at will. Or supposing that you were 
 so related to the plane, by proximity, that you 
 could thrust your body through it at right 
 angles, — through the third dimension, in other 
 words. The performance would be almost 
 identical with bobbing- up through the plane- 
 surface of a lake after a dive, with the excep- 
 172 
 
tion that the movement would be continuous 
 and even through the plane- First would 
 come your head, a little circle gradually grow- 
 ing larger on the plane. Your movement 
 would cause to appear in the plane an entity 
 whose size and shape constantly changed due 
 to the varying proportions of your body, al- 
 though a knowledge of your Three-dimension- 
 al bod)* would be impossible to the plane- 
 creatures. Even the Number of forms pro- 
 duced by your body would vary as your arms, 
 hands and fingers ascended through the plane. 
 At last, as your toes emerged from the plane, 
 the mysterious forms would disappear, leaving 
 to the astonished Two-dimensional creatures 
 no clue as to the law by which it was done. 
 
 Furthermore, imagine that you could com- 
 municate with the entities in a plane. From a 
 Three-dimensional viewpoint you 
 Diagnosis could look right through their 
 bodies. If they were subject to ills, 
 you could describe, as they might think "clair- 
 voyantly," what the trouble was ; and their 
 own subsequent examination would prove 
 your accuracy- Surely you must be a God to 
 possess such knowledge! 
 
 By now you must have sensed the analogy 
 toward which your thought is being directed. 
 We have observed that a Three- 
 Shadows dimensional entity casts a Two-di- 
 and mensional shadow ; then would not 
 
 Reality a Four-dimensional entity cast a 
 Three-dimensional shadow? Like 
 your own shadow in a Two-dimensional plane, 
 173 
 
is it not reasonable to think that the Three- 
 dimensional shadow would have every 
 semblance of absolute reality to our 
 Three-dimensional consciousness? In short, 
 the shadow of a Three-or-more dimensional 
 object, it seems logical to believe, would be- 
 come a reality in the world of One less dimen- 
 sion than its own. Likewise the reality of any 
 world of specified dimensions is evidently only 
 a shadow of what is "real" in the next higher 
 w oriel. The reality of the Two-dimensional 
 world having been discovered to be only a 
 shadow in this world, may not our reality be 
 but a shadow of what is real to the beings who 
 live in Four dimensions? And so may not all 
 dimensions be real only to consciousness? 
 When conciousness shall have developed to a 
 point of independence of all dimensions, and 
 manifests as pure Spirit, may not all forms of 
 space, and all space itself, prove to be illu- 
 sions? These are some of the soul-stirring 
 questions the Fourth Dimensional theory 
 arouses. 
 
 As to the questions it answers, these, too, 
 are many, and satisfying. We are now enter- 
 ing an age in which psychic phe- 
 Answered nomena, so called, are attracting 
 Queries tremendous attention. Yet despite 
 the abundance of phenomena be- 
 ing produced by the spiritualists, despite the 
 numerous books of "communications" being 
 published, despite the efforts of trie American 
 Society for Psychical Research to classify the 
 authentic data so abundantly in evidence, 
 174 
 
there is yet to be offered a satisfying, common- 
 sense explanation of the basic law by which 
 modern miracles are produced. That they are 
 produced in accordance with law, science ac- 
 cepts ; and scientists are beginning to discov- 
 er some of the ways in which the law acts ; 
 but as to what the law is, they are at sea. 
 "How," in this connection, is still an unex- 
 plained word. The Fourth Dimensional idea 
 defines this "how". As to where we go after 
 death, the answer is that we "go" nowhere, 
 but simply change the focus of our conscious- 
 ness from Three dimensions to Four. Spirit 
 knows no dimensions, and only uses these for 
 expression through form. Each birth and 
 death represent a cycle in One form of ex- 
 pression. Knowing that the law of progress 
 is imperious throughout nature, the logical 
 thought is that death to this plane is birth 
 upon a "higher" plane, — the higher refering 
 specifically to dimensions of space. We do not 
 necessarily leave this world, any more than a 
 One-dimensional creature "leaves" his world, 
 by the expansion of his consciousness from a 
 string to a plane. He is still One-dimensional 
 — plus ; and may still function in his old world, 
 in at least a limited degree. But his habitat 
 becomes the plane-world, and to express in the 
 old world to which he has "died" he must 
 again focus his consciousness in One dimen- 
 sion. 
 
 So with us Three-dimensional beings. 
 Death brings no change except a change 
 of focus, and an environment of infinite- 
 175 
 
After ly enlarged possibilities. To mani- 
 Death fest to our loved ones who mourn us 
 as dead, we would have merely to 
 change our focus, — cast our shadow, a Three- 
 dimensional shadow of our newly-evolved 
 Four-dimensional consciousness, into the 
 world to which it appears as reality. We 
 would have to know the law to do so, and our 
 attempts, until knowledge of the law was very 
 general and firmly established in our con- 
 sciousness, might be very inadequate; but the 
 knowledge of the mere existence of such a 
 law, in a way that makes it comprehensible to 
 us, is a wonderful inspiration to us plodders of 
 earth; and our comprehension is a prophecy 
 of demonstration. 
 
 The Fourth dimensional world, then, is 
 the astral world, which interpenetrates this m 
 the same way that a cube can be said to in- 
 clude infinite Numbers of plane surfaces, or 
 squares, — which represent, incidentally, in 
 Two dimensions, what a cube does in Three. 
 
 The possibilities of original thought upon 
 this subject are infinite. The idea is compara- 
 tively new to this age of civil- 
 Enlarging ization. It is in its infancv. but 
 Our Cosmic it will grow, and even the 
 Vocabulary meagre outline of the idea pres- 
 ented here, fragmentary as it is, 
 largely due to limited space for expression, 
 will be sufficient, it is hoped, to enable the 
 student to grow with the idea, to keep pace, — 
 or even take a step in advance — of world pro- 
 gress, and add a few more "words" to his vo- 
 cabulary in the Universal Language. 
 
XXXIII. Mystic Numbers 
 
 ^^J HILE this book is devoted chiefly to the 
 111 consideration of the digitary Numbers 
 ^^ (as being the basis for a consideration 
 of all other Numbers) certain of the higher 
 Numbers (quantitatively) seem to 
 "Higher" have a significance peculiar to 
 Numbers themselves and not directly de- 
 rived from their digitary compo- 
 nents- It can be readily seen why 100 and 
 1000 would symbolize an indefinite period of 
 time required for the accomplishment of some 
 particular task, since these are the cyclic Num- 
 bers ; but the peculiar associations of ideas 
 with the Numbers 666 and 888, for example, 
 cannot be so lightly disposed of, and involve 
 an elaborate system of what might well be 
 termed "mysteries." 
 
 666 and 888 are Two of a series of Num- 
 bers representing different states of conscious- 
 ness in the individual, and closely 
 Mystic allied with Biblical teachings (par- 
 Numbers ticularly as put forth in the Book 
 of Revelation) but also taught in 
 the Greek Mysteries of Initiation, and very 
 probably in most secret orders of a spiritual 
 nature as well. 
 
 Since the students this book is likely to 
 reach, are most familiar with the Christian 
 Bible, these Numbers, already re- 
 Basis of ferrcd to in the foregoing Chapters, 
 Study will be more thoroughlv" treated of 
 177 
 
here in the light of the allusions and 
 veiled references to them in the Last Book 
 of the New Testament. In arriving at the 
 meaning of the original Greek and Hebrew 
 text, and to a considerable extent in interpret- 
 ing the symbolical "characters" of this drama 
 of Numbers, the writer is indebted to James 
 Morgan Pryse, whose elaborate and exhaustive 
 volume, "The Restored New Testament" has 
 been very helpful. 
 
 There will be discovered in Revelation 
 (xii-xiii) the description of Four symbolical 
 Beasts: a Lamb, identified as 
 The Beast Jesus (Iesous) who was to lead 
 In the 144,000 into salvation ; a 
 
 Revelation Beast resembling a leopard, hav- 
 ing the feet of a bear and the 
 mouth of a lion, and owing his power to the 
 Dragon ; the red Dragon with Seven heads and 
 Ten horns, his tail drawing after it a third 
 of the stars of heaven, 'the Devil' and the 
 'Adversary,' the ancient (evil) serpent, who 
 leads the whole earth astray; and a Beast with 
 two horns like a lamb, but speaking like a 
 Dragon. He causes the earth to worship the 
 first wild Beast, and works "great miracles, 
 even to make fire come down to earth." 
 
 "Here is wisdom. Let him that hath 
 understanding count the Number of the 
 beast, for it is the Number of a man, and 
 his Number is Six hundred Three score 
 and Six." 
 
 The word translated understanding is 
 "Nous," the familiar term in Greek philosophy 
 178 
 
for the higher mind. This natur- 
 The Beasts ally suggests the Beast as being 
 In Man the lower mind, called the Phren 
 (he phren). Numbers in Greek 
 are expressed by letters instead of figures 
 such as we use, and setting down the numeric- 
 al equivalents for he phren, the result is 666. 
 The first Beast (resembling a Leopard) is 
 quite evidently referred to by this Xumber. 
 The Four beasts correspond perfectly with 
 Four divisions of the human body, generally 
 recognized, and by reference to the Bible text 
 with this idea in mind, the connection is made 
 startlingly plain. 
 
 The Four divisions are, briefly; the Head, 
 the Higher Mind, the Xous or Iesous (some- 
 times referred to as heaven, the 
 Four Parts seat of man's highest intelligence 
 of the Body and directive power, — the higher 
 or impersonal mind) ; the Heart, 
 the Lower or Phrenic Mind (the emotional 
 center of the body, in which intelligence is in- 
 fluenced by the personal element) ; the Navel 
 (or Bowels), Desire, Epithumia, (the seat of 
 desire and sensation) ; and the Genitals, Sens- 
 uality, Akrasia (the generative center). 
 
 Since One of the beasts corresponds to 
 One of these divisions, and is given as the 
 "key to wisdom" by the Revel- 
 Comparison ator. it is not straining common 
 sense to relate the other Three 
 beasts to the other divisions, and when they 
 are compared there is found abundant corro- 
 boration for the idea. 
 
 179 
 
Iesous, (the Higher Mind) in Greek enu- 
 meration becomes 888. The "fiery red Drag- 
 on," from its description, is 
 The Numbers quite evidently "Desire," and 
 
 of the works out to the Number 555. 
 
 Beasts The fourth beast, leading the 
 
 whole world astray, is even 
 more evidently Sensuality. He is described as 
 having power "to bring fire down to earth." 
 Earth is the lower part of the body, — the gen- 
 erative center; the vital, spiritual essence of 
 the body, (the Messiah) has often been de- 
 scribed as a fire, and in the great majority of 
 people is truly brought down to earth. It has 
 the power to work miracles; which occultists 
 have sometimes misused to produce miracles- 
 Christ taught the spiritual use of this power; 
 the Beast would have it used, carnally. "Akra- 
 shia," Sensuality, works out 333. 
 
 From the above the following incomplete 
 Table is directly obtained. It indicates un- 
 mistakably the purpose and in- 
 Meaning of tent of the Revelator in teach- 
 the Diagram ing the spiritual growth of the 
 individual. Following One 
 Number to the next above is really tracing the 
 "level of consciousness" in man, as he grad- 
 ually evolves an increasingly spiritual concept 
 of life. It is a wonderful thing to grasp the 
 thought that there are correspondences on all 
 planes of being. Our mental and spiritual 
 growth is paralleled by a change in bodily 
 forces, — or, more particularly, — in their use. 
 180 
 
Head 888 Iesous, the Higher I. "The Lamb" 
 
 Mind, 
 
 Heart 666 He Phren, the II. "The Beast" 
 Lower Mind, 
 
 Navel 555 Epithumia, Desire, III. "The Red 
 
 Dragon" 
 
 Genitals 333 Akrasia, Sensuality IV. "The 
 
 or Akolasia, Adversary" 
 
 Licentiousness 
 
 It will be seen that in the numerical pro- 
 gression from 333 to 888 there are two missing 
 numbers, 444 and 777, and above 
 The Good 888, we might add 999 and 1000. 
 Serpent 333 has been called the evil ser- 
 pent, and would suggest a "good" 
 serpent. This would correspond to the wise 
 use of generation (instead of its mis-use) and 
 would lead to regeneration. This regenerat- 
 ing process, by which the desires are spiritual- 
 ized, is a gradual one, and has been referred to 
 mystically as the "coil of the serpent." The 
 course of the electric or vital principle in the 
 body, if not destroyed by the Adversary, is 
 that of a spiral, or coil, like part of a figure 8. 
 It is described by the Greek word speirema, 
 whose value is 444. When the lower mind 
 of emotion and a personal viewpoint of life is 
 displaced by the larger concept 
 The Cross of the higher mind, which sees life 
 in the universal, impersonal 
 181 
 

 Christ-sense, the "level-qf consciousness" in 
 *% body ^carrying out the idea\of correspondence) 
 J *• actuary "crosses" from theNuj)£erjpart of the 
 % / trunk' to the head, at "the place~of the skull'" 
 (Golgotha in the Bible actually means this). 
 Thus it is crucified or "cross-i-fied" that the 
 world of flesh might be redeemed or renewed 
 by spirit, or the spiritual force. The Greek 
 w/ord Stauros, meaning "cross" and with par- 
 ticular reference to the Cross of Christ, fills our 
 requirements and numbers 777. 
 f The action of the spiritual force upon the 
 prain is like that of electricity (perhaps it is 
 **."• electricity) and greatly increases 
 
 /jThe Light its powers. It radiates in Three 
 :\r of the directions from the base of the 
 
 ,. "j£ ' World brain, forming a cross. It, so to 
 
 >;;, speak, floods the brain with 
 
 plight, or illumines it. ("I am the light of the 
 i world"). Such a development ("the raising 
 of the serpent in the wilderness") gives the 
 individual true psychic perception, as con- 
 trasted to the misuse of the same power on 
 the sensual plane, and results in the highest 
 powers, so it is declared, that man can attain 
 in the body. It is described by the Greek 
 word episteme, whose numerical equivalent is 
 999, and means "The Intuitively Wise." Truly 
 he who thus achieves dominion over "the 
 beasts" and "every living thing" is a con- 
 queror, what the Greeks would describe by 
 |';J. *% ho nikon, — and this expression adds 1000. So 
 |/; jA'l the wonderful drama of the Revelation is ex- 
 Nk J»*'-' pressed; the sublime epic of man's victory 
 W fW* '. 182 
 
 • ■■* m 
 
 
over self, \the never-ending symphony of at- 
 tainment. \ ' 
 
 Herewith is presented the complete table or 
 chart, (somewhat after that presented by 
 Pryse and otli££s,— for the truth is One, and as 
 men grow in understanding of it, their conclu- 
 sions or presentations grow increasingly 
 alike). The present writer has changed some 
 terms for readier i\nderstanding, has added to 
 the fullness of the\theme, and endeavored to 
 simplify its forms al much as might be: 
 
 4* 
 
 Head 
 
 (Spirituality) 
 
 1000 
 999 
 
 888 
 
 Ho '-Nikon, "The Conqueror" 
 Epis\emon, Intuitively Wise, 
 
 the\True Seer 
 Iesou% the Higher Mind, the 
 
 Impersonal Sonsciousness 
 
 I. TI&E LAMB 
 
 777 Stauros, the Cross 
 
 ,%< 
 
 % 
 
 Heart 
 
 (Emotion) 
 
 666 
 
 Navel 
 
 (Sensation) 
 
 555 
 
 Genitals 
 (Generation) 
 
 444 
 333 
 
 He Phren,.\he Lower Mind, the 
 Personal Consciousness 
 
 II. THE'&EAST 
 
 A . 
 Epithumia, Desire, Sense Con- 
 sciousness \ \ 
 
 III. THE RRp DRAGON 
 
 *4 v 
 
 . ;\ 
 Speirema, the Serpent Coil 
 Akrasia, the False', Seer, Carnal * 
 Consciousness $ .-, 
 
 IV. THE ADVERSARY 
 
 183 
 
 ■V- 
 
 B i 
 
 *&> 
 
 
XXXIV. Color Analogies 
 
 /^" OLORS were One of the first means of 
 1| expressing religious ideas and of trans- 
 ^*^ mitting thought and preserving mem- 
 ory. In the primitive religions of Mexico and 
 Egypt colors were used to express definite 
 religious ideas until, with the grad- 
 Religion ual substitution of the symbol for 
 Color in the thing it represented, the religi- 
 ous meaning was lost and color 
 combination became an art of pleasing the 
 sense of sight. The spiritual meaning of col- 
 ors was subordinated to the material or ob- 
 jective appeal of the eye. Archaeologists, in 
 unearthing very ancient Indian and Egyptian 
 painting's, remarked upon the total absence of 
 tints, and the use of only solid colors, little 
 guessing that the hidden spiritual significance 
 was of far greater concern to the painter than 
 the accident of whether the use of clear colors 
 formed a pleasing visual combination. 
 
 At first color was used to express only 
 spiritual ideas ; regardless of physical appeal 
 it spoke the same clear language 
 The to all. Then the painters sought 
 
 Evolution to veil the spiritual message by 
 of Painting compromising and appealing to 
 the eye as well, and with the de- 
 generation of religion, color symbolism fell in- 
 to disuse in relation to it and became a device 
 184 
 
of heraldry. Semblances of the symbolism 
 were carried out on the coats of arms of the 
 nobility; but finally even this use became 
 legendary and the application of color became 
 a material art whose spiritual possibilities 
 were known only to the few. 
 
 Legend and Folk-Lore have attributed to 
 the several colors certain definite influences 
 which the layman must either 
 Legend and accept or reject as his reason 
 Folk-Lore and intuition prompt him, for 
 without the hidden key to this 
 mystery which the Science of Numbers gives, 
 there is no very definite way of verifying the 
 truth of such statements. They deal with spir- 
 itual qualities which are not always easily de- 
 tected objectively, although sufficient proof of 
 their accuracy has accumulated to maintain 
 their association throughout the ages ; and the 
 discovery of an inter-relationship between the 
 "octaves of vibration" and thought is confirm- 
 ing: these old beliefs. 
 
 Every Color has a Two-fold spiritual 
 meaning: a good and an evil. In its favor- 
 able aspect red, for instance, is the 
 Dual symbol of physical life, strength, vig- 
 Meaning or, courage, victory. It is the em- 
 blem of bravery as used in our na- 
 tional flag. There is nothing more conducive 
 to awakening the feeling of good will, fratern- 
 ity and good fellowship than to sit about a 
 great fireplace from which the red embers of 
 the fire cast their warming light over the 
 assembled company. Such a lisrht is referred 
 185 
 
to as a "rosy" light, and rose is the spiritual 
 aspect of the color red. Crimson might be 
 called its physical expression as it pulses 
 through the veins of all humanity. It was the 
 rose-color that Christ is depicted as having 
 worn during his ministry, symbolizing the 
 great impersonal, spiritual love he felt for all 
 life. 
 
 ' Red vibrates the lowest in the scale of 
 
 colors and is comparable to the tonic in the 
 
 musical scale. Rose is its eighth 
 
 The or octave note, the same principle 
 
 Seven-fold evolved upon a higher plane. The 
 
 Path Seven colors of the spectrum com- 
 
 pare with the Seven great relig- 
 ions, the Seven planets, the Seven days of the 
 week, the days of creation, the Seven initia- 
 tions, the virtues and vices, the candlesticks, 
 stars, churches, seals, angels, and trumpets of 
 Revelation, the Seven principles in man, and 
 the Seven Hermetic principles of Mentalism. 
 Alan apparently comes under the influence of 
 each of these colors at some period in his life, 
 and exteriorally this fact is shown in birth and 
 death. The tiny new born babe is a living 
 mass of red, and when the Seven-fold path of 
 life has been traveled and Death approaches, 
 he places a violet cast over the silent form in 
 token that the journey has been completed. 
 
 The negative, destructive, evil aspect of 
 
 red has gained more prominence in human 
 
 thought than has the desirable side, 
 
 Negative and this negative expression is seen 
 
 Red in its effect upon certain animals 
 
 186 
 
and birds, such as the bull and the tur- 
 key g-obler. When persons are angry their 
 faces flush and they "see red" or "see blood." 
 Destructively red is the symbol of unrest, vio- 
 lent emotion, discontent, destruction (as when 
 property is razed by fire) ; and the factions of 
 unrest in modern civilization have adopted the 
 red flag. On the other hand is the Red Cross, 
 — the symbol of Mercy and Brotherhood. 
 
 Orange is the symbol of Whole-ness, form- 
 ed by the blending of red (life) and yellow 
 (wisdom). It augurs well for pros- 
 Orange perity, self-control, and soundness. 
 Moderation should be its motto. 
 Orange possesses a strong healing force ; it 
 strengthens the powers of elimination (many 
 medicines used for this purpose are orange in 
 their hue). In its negative sense it develops 
 the type of person who is morbid on the sub- 
 ject of health; extreme physical culturists, the 
 food faddists, the professional athlete, the ma- 
 nia of hypochondriasis. 
 
 Yellow is the symbol of wisdom, knowl- 
 edge, illumination, aspiration, justice. It is the 
 
 priceless gold referred to in the Bible, 
 Yellow the honey which is so often referred 
 
 to. It teaches the lesson that wisdom 
 is only truly such when it is acquired and 
 used in Righteousness ; it is gained with effort, 
 just as the precious yellow-gold metal is ex- 
 tracted from the great quantities of base metal 
 and ore. It must be of such purity as to bear 
 unflinchingly the bright yellow sunlight of 
 Righteousness or right use. 
 187 
 
We read in the old proverb "A little 
 knowledge is a dangerous thing." A lamp in 
 which the golden oil burns low 
 The Foolish is an unsafe guide. The Foolish 
 Virgins Virgins had but a little of this 
 
 oil of wisdom in their lamps. A 
 shallow, foolish person parades the little wis- 
 dom he has until it is reduced to the plane of 
 the ridiculous. The wise let their light so shine 
 as to proclaim itself; true wisdom needs no ad- 
 vertisement. "Silence is golden/' 
 
 Sometimes a little wisdom is the fore-run- 
 ner of jealousy, — that terrible, destructive 
 aspect of yellow. Sometimes, too, 
 Negative it manifests in deceit. Judas has 
 Yellow been portrayed by the painters of 
 old as wearing a robe of dingy yel- 
 low — wisdom tinged with the blackness of de- 
 ceit. 
 
 Green is the color of energy and rest. The 
 ability truly to. rest implies the strength really 
 to be active. Green is the color of in- 
 Green dividuality, of fruitfulness, of renewal 
 and supply. If you are depleted 
 stretch out at full length upon the greensward 
 and let the bountiful supply of nature's pre- 
 dominant color renew you. Green is likewise 
 a symbol of prosperity in the sense of a never- 
 failing supply ; it will not admit of extravagant 
 wastefulness or of idleness (recall the fable 
 of the grasshoppers and the ants), but always 
 maintains a sufficiency when that sufficiency 
 is earned. It teaches that "what you give, you 
 have ; what vou keep, you lose." Plants re- 
 188 
 
main green so long as they radiate their beauty 
 in the sunlight ; shut them up in a closed room, 
 attempt to narrow their sphere of usefulness, 
 and their bright greenness leaves them and 
 they are robbed of color. Green is the color 
 of reciprocity, hope, and youth. We speak of 
 a green sapling, and of a green old age. When 
 the Psalmist rested in green pastures he said, 
 "Thou restoreth my soul." 
 
 Negative green symbolizes avarice, jeal- 
 ousy and envy. "Turned green with envy" is 
 an expression giving voice to this 
 Negative esoteric truth. Artists depict misers 
 Green in a green light, their features over- 
 cast with a cold blue-green hue. 
 The theatre resorts to the same device, "to get 
 its message across" by means of color. 
 
 Blue is the symbol of truth and purity and 
 gentleness ; of reality, faith, innocence, beauty. 
 The Virgin is depicted in a light blue 
 Blue robe (gentleness). The name Mary is 
 from a root word Mar-e, meaning 
 water, — the symbol of purity. We speak of 
 people being "true blue-" Blue garments sel- 
 dom fade and blue is so dependable a color 
 that dyers use it as the basis of their colors 
 whenever possible. 
 
 Blue, like truth, is cold unless warmed by 
 
 the touch of the rose-color of life. It can be 
 
 cruel and keen and sharp of itself — 
 
 Negative like cold blue steel; a rather repel- 
 
 Blue lant attribute. Truth should be 
 
 spoken only in love if One would 
 
 manifest its positive, constructive side. Rooms 
 
 189 
 
decorated all in blue, unless the blue is tinged 
 with the warm yellow of wisdom or the rose- 
 light of love, are cold and unpleasant. A bright 
 sunny room tinted in blue is attractive be- 
 cause truth is then made cheery by the sun- 
 light of wisdom and mercy. 
 
 Purple is the color of power. We speak 
 of "royal purple". Men of great ungoverned 
 
 power actually become purple in the 
 Purple face. Veins enlarged and filled with 
 
 impure blood, stand out upon their 
 features. To be desirable, might must be 
 tinged with humility. The really great man 
 is the humble man. Crude, glaring purple, 
 composed of the crimson of physical love, and 
 the cold, cruel blue of truth, manifests a color 
 which symbolizes the passions, — a dangerous, 
 ominous color. It must combine the higher 
 development of both red and blue to be help- 
 ful. Then it is truly royal and the fit habili- 
 ment of kings, kings who have dominion over 
 the most unruly of kingdoms, — self. 
 
 When this refinement takes place purple 
 begins to merge into violet; the beautiful blend- 
 ing of light-blue (gentleness) and rose- 
 Violet color (love). Then it becomes the 
 color of God's messengers, who are the 
 interpreters of His word, the friends and elder 
 brothers of humanity ; a color of the meek and 
 lowly, and such the truly consecrated are. 
 
 Finally when life's lessons have been 
 learned, when the Seven-fold path of attain- 
 190 
 
ment has been travelled, all of the 
 The Light colors merge back into the unity 
 of the of pure crystalline white. Such 
 World was the color of the robe in which 
 Christ appeared after the resur- 
 rection. The red tinge of physical life was 
 gone and the unmixed whiteness of spiritual 
 understanding and At-one-ment had been at- 
 tained. The white light is made up of all the 
 colors. It is the light of the world ; such was 
 the Christ the Son (Sun) of God. The purity 
 of the Christ and the whiteness of sunlight 
 symbolize One thing. We speak of crystalline 
 qualities and we well know that they are 
 Christ-like. ''As spiritualists gaze into the 
 crystal in order to read the future so may we as 
 spiritual beings gaze at Christ in whom is re- 
 vealed the future of our being, the ultimate 
 perfection of the Sons of God." 
 
 The Ark: of the Covenant is but a variation 
 
 of the rainbow promise which was the Arc ot 
 
 the Covenant. As the Seven colors 
 
 The Ark of the rainbow formed such an arc 
 
 of the in the exterior world of the heav- 
 
 Covenant ens, so in the heaven within us 
 
 they find similar expression and 
 
 have a correspondence in the Seven principles. 
 
 Christ, the perfect type-man, fulfilled the 
 
 promise of the arc, reflecting these principles, 
 
 attributes, or colors within his spiritual nature, 
 
 thus completing the Arc (an incomplete part 
 
 of the circle of Being) by forming a circle 
 
 which is the union of the exterior world and 
 
 the interior world. He called the "Son," — 
 
 191 
 
cognate with "Sun" whose light contains Sev- 
 en Colors, another hint at the true nature of 
 His mission on earth, — to arouse mankind to a 
 consciousness of their Godhood or Divine One- 
 ness. He said, "I AM the light of the world," 
 "Ye are the light of the world ;" but few have 
 ever guessed that He meant an inner light, cor- 
 responding to the sunlight outside. 
 
 The story of the Covenant in Genesis 
 means much to him who knows that the Sev- 
 en colors comibined as in the Rain- 
 The bow, are a symbol- of regeneration, 
 Rainbow of spiritual rebirth or resurrection. 
 And since the rainbow is but white 
 light separated we can understand why Christ, 
 after his Resurrection or reunion with God, 
 is depicted as wearing snoAvy white. 
 
 In Mythology, Iris, the messenger of the 
 gods, whose symbol was a rainbow, was mere- 
 ly another beautiful device of prt- 
 Mythology senting the truth of man's re- 
 birth in spirit. In Egypt, the 
 goddess Isis is always represented in a robe in 
 which all the colors are blended, symbolizing 
 her possession of all attributes. Isis means 
 light, and she was the Goddess of Nature- 
 Osiris, represented as wearing a white head- 
 dress, is another expression of the symbolism 
 of color ; the difference between the signific- 
 ance of the rainbow and white being that the 
 latter represents spiritual understanding — the 
 inner attribute, — while white separated into 
 its component colors symbolizes God in Na- 
 ture, the outer manifestation. 
 192 
 
References to the symbolism of white as 
 well as to other colors are very numerous in 
 the Bible ; but like all things, un- 
 Color in less our attention is called to it, 
 Literature we are not likely to observe it. 
 The Bible was written by men 
 skilled in the occult sciences, students of 
 Astrology, the Science of Numbers and Sym- 
 bolism. When their writings are interpreted 
 literally much of the wonderful beauty they 
 contain is los't, just as we can see no beauty 
 or religion in the sacrificial rites of the Egyp- 
 tians, because we see the expression only and 
 not t 1 e spirit. Jehovah ordered Aaron not to 
 eiite. tiie s, 'uary until he had clothed him- 
 self in white linen, which is to say, — "not un- 
 til he had developed spiritual understanding." 
 The Magi of the East always wore white. In 
 many countries where people recognize and 
 reverence symbolism more than we, white 
 cows and white elephants are considered 
 sacred. This is notable in India and some 
 parts of China. In Persia the white horse was 
 considered sacred and was consulted as an 
 oracle in crises. The reverence was due to 
 the original wonderful meaning of the color 
 white. The present veneration of these ani- 
 mals has retrograded into mere idolatry and 
 worship ; and probably the worshippers no 
 long-er know the hidden reason why this cus- 
 tom of veneration has come down to them. 
 
 Mythology always represents the gods 
 who are beneficient as being drawn by 
 white horses ; those of evil intent by 
 193 
 
White and black. The Science of Numbers 
 Black tells us that the objective mean- 
 ing of black and white are the 
 same, which again reminds us of the Law of 
 Opposites. In the Language of Symbolism 
 each color is interpreted as good or evil by its 
 combination with other colors- The spiritual 
 influence of white was recognized by Pytha- 
 goras and he even insisted on the hymns being 
 sung in the temples by white-robed choristers. 
 White has always been associated with spirit- 
 ual understanding, regeneration, illumination, 
 and the conference of blessings and favors. 
 White swans are often bearers of gifts in 
 Mythology. Wagner has Parsifal drawn by 
 white swans in his opera of that name. Black 
 swans are, of course, the omen of evil. An- 
 other very striking clue to the meaning of 
 white has survived even in our time. Observe, 
 for instance, the relation of the word "white" 
 and "wit." Wit is now narrowed in its mean- 
 ing, but still bears some resemblance to its 
 older significance, which was understanding or 
 comprehension. In the German the present 
 tense of the verb "to know," — "wissen," — is the 
 same as the word meaning white ; thus "ich 
 weiss" meaning "I know" and "weiss," — 
 "white." 
 
 This Lesson would be incomplete without 
 
 just passing reference to the very striking 
 
 analogy observed in the Incorporat- 
 
 The ed Seal of The Harmonial Institute 
 
 Institute For Re-Education. The prominence 
 
 Seal in its arrangement is a Triangle, 
 
7)oint upward, whose sides are inscribed 
 LOVE, WISDOM, and TRUTH. The 
 Colors which correspond to these attributes 
 are Red, Yellow and Blue, — the Three primary 
 colors from which all Seven in the spectrum 
 are evolved. It will be of interest to the stu- 
 dent to know that when the Seal was designed 
 this color analogy was not observed and the 
 striking manner in which the arrangement is 
 seen to correspond with various forms of sym- 
 bolism is a suggestion of the high inspiration 
 which is back of The Harmonial Philosophy. 
 
 I think today is sparkling red, 
 The vital, living, manifest; 
 And yesterday, it might be said. 
 Is yellow, wisdom guiding best. 
 For hope and love, tomorrow's blue ; 
 In all are blended truth and light. 
 As in the colors, running through. 
 We see the One. the perfect white. 
 
 — Tohn Willis Riner. 
 
 195 
 
NUMERICAL CORRESPONDENCES 
 
 1. 
 
 Gems 
 
 Aquamarine 
 Turquoise 
 
 1. 
 
 Colors 
 
 Flame 
 
 Lilac 
 
 Crimson 
 
 1. 
 
 Flowers 
 
 Lilac 
 
 2. 
 
 (See 11) 
 
 2. 
 
 Gold 
 
 2. 
 
 (See 11) 
 
 3. 
 
 Amethyst 
 Ruby 
 Amber 
 Sardonyx 
 
 3. 
 
 Gold-flame 
 
 Slate 
 
 Rose-red 
 
 
 Rose 
 
 Orchid 
 
 Pansy 
 
 Forget-me-not 
 
 Mignonette 
 
 4. 
 
 Emerald 
 
 Moonstone 
 
 Bloodstone 
 
 4. 
 
 Blue 
 Green 
 
 Terra Cotta 
 Indigo 
 
 4. 
 
 Columbine 
 
 Fuchsia 
 
 Goldenrod 
 
 5. 
 
 Coral 
 
 5. 
 
 Pink 
 
 5. 
 
 Sweet Peas 
 
 Primrose 
 
 Carnation 
 
 6. 
 
 7. 
 8. 
 
 Diamond 
 
 Topaz 
 
 Jasper 
 
 Onyx 
 
 Agate 
 
 Opal 
 Pearl 
 
 6. 
 
 7. 
 8. 
 
 Orange 
 
 Heliotrope 
 
 Scarlet 
 
 Steel 
 
 Purple 
 
 Bricks 
 
 Canary 
 
 Tan 
 
 Bronze 
 
 6. 
 
 7. 
 8. 
 
 Heliotrope 
 
 Tuberose 
 
 Chrysanthemum 
 
 Hyacinth 
 
 Geranium 
 
 Poppy 
 
 Jonquil 
 
 Rhododendron 
 
 9. 
 
 Malachite 
 
 9. 
 
 Red 
 
 Brown 
 Lavender 
 
 9. 
 
 Aster 
 
 10. 
 
 (See 1) 
 
 '10. 
 
 (See 1) 
 
 10. 
 
 (See 1) 
 
 11. 
 
 Sapphire 
 
 Garnet 
 
 Jade 
 
 11. 
 
 White 
 
 . Yellow 
 
 Violet 
 
 Black 
 
 11. 
 
 Violet 
 
 22. 
 
 (See 4) 
 
 22. 
 
 Cream 
 196 
 
 22. 
 
 Daisy 
 
Have You Read These? 
 
 'MOTHER," by John Willis Ring. 
 Among people of all faiths this beautiful booklet 
 has found wide favor, expressing as it does, the 
 tenderest and holiest of human emotions, — a 
 love for Mother and all that Motherhood repre- 
 sents. It is now published in an art-form which 
 is more fitting its exalted theme than any previ- 
 ous edition, and it is a rare good fortune that 
 enables us to offer it at the former price. 
 
 PROSPER THOU AND BUILD," by Ernest C. 
 Wilson. 
 
 This is a Prosperity Talk based upon I Chron. 
 22:11, in which Mr. Wilson inspiringly correlates 
 his spiritual inlook and practical outlook. So 
 much has been written on the subject that you 
 may think there is nothing to be said, in which 
 case vou will find pleasure and REAL HELP for 
 YOUR PROBLEM in this treatment of the sub- 
 ject. Printed in black and orange on eggshell 
 paper, with harmonizing cover. 
 
 'FOR JUST YOU," by John Willis Ring. 
 There are few gift booklets as beautifully de- 
 signed and printed, as this charming collection 
 of Mr. Ring's inspiring verses. It is a good plan 
 to order several, to meet the "unexpected" occa- 
 sions when an artistic remembrance would be 
 appropriate. In an envelope ready to mail. 
 
 'THE SHEPHERD SONG," by Ernest C. Wilson. 
 The immortal 23rd Psalm has aroused Mr. Wil- 
 son's finest inspiration in this contribution to 
 Harmonial literature. You are certain to find 
 new beauties in the Psalm while reading this 
 unusual interpretation. In two colors design by 
 the author, and an envelope, for mailing. 
 
 'THE TALE OF THE WIMPUS," by Ernest C. 
 Wilson. 
 
 This is one of Mr. Wilson's earlier essays, always 
 popular as a gift booklet, because of its excep- 
 tionally beautiful form., and because of the quaint 
 
little story and helpful philosophy it contains. 
 In an envelope, ready to mail. 
 
 Any four of the above will be mailed for One 
 Dollar. Twenty-five cents each. 
 
 "HEART'S EASE," by Florence Belle Anderson. 
 The inspired verses of this writer are nationally 
 known through her contributions to dozens of 
 periodicals, and this charmingly written and pub- 
 lished booklet will be welcomed by thousands of 
 readers. There is a gripping quality and a ten- 
 derness to these poems which justify the title. 
 32 pages, beautifully bound, original cover design 
 in colors and gold. 35 cents, postpaid. 
 "WINE FOR THE SOUL," by Margaret Olive 
 Jordan. 
 
 The finest poetical inspiration of the author is 
 combined in this unusual book with a series of 
 helpful essays which were written for a depart- 
 ment of the "El Paso Times." It is beautifully 
 printed, and published in cloth binding at $1.25, 
 or full limp leather at $3.00. 
 
 HARMONIAL PERIODICALS. 
 
 It is difficult to refrain from superlatives in 
 writing about "THE HARMONIAL THINKER" 
 'Quarterly, $1.00 per year) and "THE HAR- 
 MONIAL BULLETIN" (Monthly, 50c per year). 
 Their readers are emphatic in their statement of 
 help received. 
 
 "THE SIMPLE TRUTH." 
 
 Here is the Harmonial Text Book, a volume of 
 116 pages, presenting an elucidation of the fun- 
 damentals of truth, with themes for meditation 
 and a copious index. "The Simple Truth" 
 promises to set a new standard for clearness, 
 simplicity and literary beauty in advanced thought 
 literature. Published in heavy art- paper cover at 
 $1.00; in cloth at $1. 50; and in full limp leather 
 at $3.00. 
 
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 San Diego, California. 
 
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