Numerology

Seals tell stories about gods, goddesses, kings, queens and noble men and on some seals these gods, goddesses and noble men are indicated by cuneiform inscription and on some other seals they are indicated by numbers.
But three seals they are indicated by inscription as well as by numbers.

This paper examines Nick Land's "numbering practices" for opening up language to modernity's increasing technological entanglement beyond human comprehension. I begin by examining Land's attempt to override our linguistic systems with machinic code and binary symbolism in a way which mirrors modernity's technological future shock. I then consider his appropriation of Cantor's set theory and Gödel's incompleteness theorem to plot ever greater degrees of reality's excess to all anthropic logic. The third section looks at Land's use of qabbalistic numerology to uncover the absolute contingency of all our most strongly held beliefs, truths and values. The fourth section considers Land's radicalisation of qabbalism through his own particularly abstract and inhuman notational "gematria." I conclude by looking at Land's interest in the computer keyboard's lock-in to the QWERTY layout for proffering a glimpse of modern technology's increasingly dehumanising meltdown of our anthropocentric delusions of grandeur.

This article outlines a history of numerical knowledge. It focuses on the  forms of use that were developed for dealing with numbers. I begin with the act of counting and the notation of numbers (B); move from the role of numerals in medieval writing practices (C.) to the practices of measuring (D.) and calculating (E.); and close with comments on medieval theory building (F.), on speculative interpretations of numbers (G.), and with a short conclusion (H.).

In doing so, the article focuses on the phenomenality of number—i.e., number as a spoken counting word (B.); as a graphic figure carved in wood or written on parchment (B.); as a formal pattern that organizes books and memory (C.); as a verbal expression for the documentation of quantities (D.); as a manual or symbolic instrument of calculation (E.); as a formally structured multitude determined by arithmetic properties (F.), which as symbolic carriers organize interpretation processes as well as the production of texts and works of art (G.). Thus, the approach allows for an exploration of how these varying phenomenons of number incorporate different kinds of semantic saturation that derive from the various fields of its use. As a result, this focus also contributes to dissolving traditional disciplinary gaps, especially the opposition between the history of science, which traditionally deals with the history of numerical knowledge, and historical branches of the humanities, which handle semantic and narrative phenomena.

Premessa Aristotele (Metafisica, I, 5) ha lasciato scritto che: "I cosiddetti Pitagorici, avendo cominciato ad occuparsi di ricerche matematiche ed essendo grandemente progrediti in esse, furono condotti da questi loro studi ad assumere come principi di tutte le cose esistenti quelli di cui fanno uso le scienze matematiche. E poiché i primi che qui s'incontrano sono, per natura i numeri, sembrò loro di ravvisare in questi, molte più analogie con ciò che esiste e avviene nel mondo, di quante se ne possono trovare nel fuoco, nella terra e nell'acqua [...]. Avendo poi riconosciuto che le proprietà e le relazioni delle armonie musicali corrispondono a rapporti numerici, e che in altri fenomeni naturali si riscontrano analoghe corrispondenze coi numeri furono tanto più indotti ad ammettere che i numeri siamo gli elementi di tutte le cose esistenti e che tutto il cielo sia proporzione ed armonia". I pitagorici inizialmente avrebbero concepito i numeri come componenti ultimi degli oggetti reali e materiali, non distinti dagli oggetti sensibili. I numeri quindi sarebbero l'essenza della realtà ed in particolare, non avrebbero un senso puramente aritmetico, essendo entità tutte uguali fra loro, entità sì molto piccole, ma non infinitesime o nulle (le monadi o unità pitagoriche) e, se non in tutto, per molti versi simili ai nostri atomi. Tutti i corpi venivano così composti di monadi disposte secondo un certo ordine geometrico. Prima di scendere nel dettaglio della presente trattazione, una domanda ci si pone in modo particolarmente urgente: qual era lo stato delle conoscenze matematiche nella Grecia a cavallo tra il VI ed il IV secolo a.C., allorchè Pitagora ebbe a condurre le sue ricerche ed a fondare la sua scuola? Ed in che maniera si collegava essa alla filosofia contemporanea? Ecco una necessariamente breve e sintetica analisi di quanto sostenuto da alcuni dei più importanti filosofi dell'epoca: Talete di Mileto (624-548 a.C.) Conobbe la scienza mesopotamica ed egiziana. È famoso per il teorema secondo cui un angolo inscritto in un semicerchio è retto. Tale teorema è forse di derivazione mesopotamica, ma quasi certamente la sua dimostrazione è di Talete, che perciò viene considerato il prima vero matematico, ossia il fondatore dell'impostazione deduttiva della geometria. La tradizione gli attribuisce altre quattro dimostrazioni: 1) Un cerchio viene bisecato dal suo diametro. 2) Gli angoli alla base di un triangolo isoscele sono uguali. 3) Le coppie di angoli al vertice formati da due rette che si intersecano sono uguali. 4) Se due triangoli sono tali che due angoli e un lato di uno di essi sono uguali rispettivamente a due angoli e a un lato dell'altro, i triangoli sono congruenti.

In Finnegans Wake, Joyce develops his interest in the secret organisation Freemasonry in two respects – in accordance to how moral instructions are taught using two tenets: firstly, by studying allegories taken from a vast range of world religions, ancient and modern. Secondly, using the “ancient method of [studying] symbolism” (Albert G. Mackey in The Symbolism of Freemasonry). Both Freemasonic and Finnegans Wake symbols derive from a tradition of symbols dating back to time immemorial: originating in paganism and progressing through to the present incorporating ancient Egyptian, Babylonian, Judaic, Hindu, and Christian cultural and allegorical meanings. My paper researches how the symbolic system of Freemasonry is alluded to and imitated in Finnegans Wake owing to its all-inclusive symbolic system. An encyclopaedic corpus of religious and mythical allegories exists in the novel, and Masonic symbols and traditions assist immeasurably in forming its architectonic structure. Additionally, Joyce's personal “numerological” system in Finnegans Wake functions parallel to Freemasonic concerns involving ancient Greek (specifically) Pythagorean “sacred geometry”:  imitated in Book II chapter 2's mathematical “lesson” and parodistic transcription of a Euclidian proposition on page 293. The accompanying “meditation” on ancient symbolic designs including the Judaic “Seal of Solomon”, and the Christian 'Vesica Piscis' links together yet more cultures through visuals and associative allegories and myth.

Part 1 of this paper is a detail analysis of the Birth of Christ as outlined in the New Testament and its supporting sources.  It analyzes the three nativity account in Matthew, Luke and John.  John gospel refers to the first word of Genesis and PART 2 of this paper analyzes the first word of GENESIS: BERESHITH, which leads to a further discussion of the Initiatic Visionary Experience as outline in the BIRTH OF CHRIST.

This is 'almost' completely plagiarized....for the most part. I am doing research on Numerology and this is my research document for that research. I make no claim to 'rights' over any particular words and am not charging for this. This is a compilation of all relevant information I obtain in regards to Numerology. This contains a lot of copy and pasted material. It's a research aid...not a 'book on Numerology'.

"This brief essay introduces eight papers in
a thematic volume of Archaeoastronomy devoted
to research into the Maya calendar,
creation mythology, prophecy, and the 2012
phenomenon. It includes six new and expanded
discussions of research presented at the special
session “The 2012 Phenomenon: Maya Calendar,
Astronomy, and Apocalypticism in the
Worlds of Scholarship and Popular Culture,”
which was part of the Ninth “Oxford” International
Symposium on Archaeoastronomy
(IAU S278) held in Lima, Peru, January 5–9,
2011. These eight papers, including a brief introduction
(immediately following) by Mark
Van Stone to the Maya calendar and the Long
Count in particular, address research interests
within six categories of investigation, including
several caveats outlined here."

According to the mythoi of the New Testament and Christianity’s traditional mythological histories and storylines, Christ was born on December 25th 7BC and John the Baptist was born six months earlier on June 24th 7BC. Those that are attentive as to what the scriptural texts are conveying will backtrack, calendar-wise, to both of their conception dates October 1st 8BC (John the Baptist) and April 1st 7BC (Jesus Christ) and forward to their circumcision dates July 1st 7BC (John the Baptist) and January 1st 6BC (Jesus Christ). Such a contemplative meditational analysis will reveal numerous nuances concerning Jesus Christ’s and John the Baptism’s mythoi that would not have been so readily available to consciousness if this kind of contemplative active meditational thought was not put into play.

Then the initiate will have to go further into his or her contemplative meditational analysis by questioning why John the Baptist was conceived and birthed at all if Jesus Christ was the main focus of the New Testament mythoi.

This paper is a sequel to a previous paper: THE BIRTH OF CHRIST  and it will augment it by answering those contemplative meditational questions. Something psychically significant had to take place prior to the conception of John the Baptist in order to instigate the Dawn of Christianity.

Mago Corpo-senza-l'anima C'era una vedova con una figlio che si chiamava Giuanin. A tredici anni voleva andarsene per il mondo a far fortuna. Gli disse sua madre: "Cosa vuoi andare a fare per il mondo? Non vedi che sei ancora piccolo? Quando sarai capace di buttar giù quel pino che è dietro casa nostra con un colpo di piede, allora partirai".

This essay shows all the most important numbers associated with the 7 magick squares of Cornelius Agrippa, along with others, can be found on an extended ordinal counting sequence version of the Tetractys of Pythagoras. That is by counting out numbers in a triangular form the "triangular numbers" are highlighted in the pattern and this also shows the numbers of magick squares. A detailed look at this numerical Tetractys is given, with interpretations on what it could mean for Pythagoras, the Kabbalistic cube of space, along with cubic numbers and even the Sri Yantra and Chakra systems. (Showing Kabbalistic numbers in the Sri Yantra) Building upon the work of David Fideler and his book "Jesus Christ Sun of God" gematria is used to interpret the biblical parables of 153 fish and the feeding of 5000.  All this shows how magick squares and their associated numerology is the basis for various traditions of number mysticism.  While there is far more to explore in terms of interpreting texts, with the evidence provided, the main thesis shows how the magick squares undeniably fit with the Tetractys and that Polygonal numbers in general are also very important.

Esta tesis doctoral se basa fundamentalmente en el estudio arquetípico de la obra poética (11 obras) de Gwendolyn MacEWEN (1941-1987) y también de algunos de sus relatos. Se ha aplicado la crítica literaria junguiana de orientación antropológica, dando especial relevancia al concepto de arquetipo y a la reescritura o reinterpretación de los mitos por esta autora. El análisis se basa en la evocación por parte de la escritora de los cuatro elementos: fuego, agua, aire y tierra en su intento de aprehender la conciencia divina y de revelar, el misterio de la existencia a través del lenguaje. En este contexto de búsqueda espiritual la poesía es una herramienta de autoexploración y conocimiento del cual la autora obtiene un aprendizaje personal que surge del proceso poético y no del poema en sí mismo. MacEwen es una escritora que se caracteriza por el uso constante de fuentes secundarias que actúan como medios de inspiración y también como focos de conocimiento para la realización de sus objetivos. Estas fuentes pertenecen al terreno de lo esotérico, lo místico y lo psicológico: la cábala, la numerología, los arquetipos del tarot, la mística de Jacob Böhme, el gnosticismo, la Biblia, la psicología de Carl Gustav Jung y, especialmente, la alquimia. La explicación de estas fuentes queda insertada en el análisis de los textos pues actúan como catalizadores de creatividad en esta escritoria. Una musa masculina de naturaleza mercuriana actúa como mediadora del proceso alquímico en el que se halla la escritora en su búsqueda espiritual; un proceso de lucha tanto por unir las polaridades de la existencia como por reconocer, aceptar e integrar la dicotomía del ser.

One of the most striking characteristics of the first volume of Manichaean Kephalaia is the occurrence of five-part patterns in a wide variety of contexts. Even though the importance of pentads in Manichaeism has long been recognized, few attempts have been made to study what implications they might have for tracing the development of early Manichaean tradition. By examining the attribution of five qualities to the Father of Greatness in Kephalaia Chapter 21, this article suggests that a deliberate attempt was made to revise the Manichaean concept of divinity from one based on tetrads to one based on pentads.

Os textos moçárabes escritos em al-Andalus entre os séculos VIII e XI proporcionam-nos informações, não apenas acerca do que trazem escrito em si mesmos, mas também acerca do período ou períodos nos quais eles foram escritos ou reescritos. O espírito de resistência moçárabe tomou diferentes discursos, de acordo aos diferentes objectivos que tinham em cada momento.

Graham Hancock’s assertion that the Great Pyramid’s dimensions reveal knowledge of the earth’s dimensions fails to hold up to any scrutiny as a practical theory. Each step argued by Hancock; that the Great Pyramid was built to a specific scalar, that the value of the scalar can be definitively shown, that the scalar indicates precession, that the only way ancient Egyptians could estimate precession is to borrow knowledge from previously advanced and unrecognized civilizations, are filled with flaws when taken individually, let alone when strung together to complete his narrative. This paper focuses on actual provable observations and analyzes the likelihood of possible relationships between the Great Pyramid and the earth. The following are specifically demonstrated by relying on the actual measurements of the Great Pyramid and the earth: 1) The Observed relationships between the dimensions of the Great Pyramid and the earth can be completely natural. 2) 43,200 does not indicate precession. 3) 43,200 is probably not the Great Pyramid scalar if such a scalar relating the Great Pyramid to the earth even exists. 4) Alternative (including more precise) values for precession and the size of the earth can’t be demonstrated.

Also shown is that the Great Pyramid can exhibit astonishingly close approximations to π (pi) and Ø (phi, the “golden ratio”) in the absence of any purpose or even knowledge of either transcendental numbers.

In the evolution of game diagrams and rules boardgames have come to mirror not only cultural aspects but also the transformations in the collective psyche. The boardgame portrays the collective psyche in the form of mandala shapes pertaining to the whole numbers, such as three and four. The symbolic values of the different geometries and numbers are recurrent themes in cultural history, and denote different stages in the progression of consciousness. In particular, the boardgame can be understood as an equivalent of the vessel in medieval alchemy.

Keywords: mandala, quaternity, trinitarian, Self, alchemy, sacred game, psychic structure, divination.

I’ve argue that numbers are not mere quantities and that the first four numbers, in particular, have rich qualitative structures; they are psychologically potent and numinous. Jung and the Jungians have explored these archetypal numbers, which have psychodynamical properties common to all people, for they are rooted in the human brain. These properties agree with many of the qualities of the archetypal numbers described in the Theologumena Arithmeticae and other traditional arithmological sources. Therefore a complete Platonic philosophy of mathematics should include the interior, psychodynamical qualitive structure of the numbers as well as their external, formal quantitative structure. The numbers objectively exist, independent of our conscious construction, as potent forces in our psyches and as governors of our lives.

Ausonius' poem on the number three has prompted at least four different avenues of interpretation aimed at answering the 'riddle'. I argue that all but one of them are misguided, and that the remaining one can only be speculative (though I offer some new speculations on it). I propose a different interpretation of the title, using the preface as the key to understanding the work in the wider context of Ausonius' age and individual poetics.

Summary:  Daniel’s solution to the riddle inscribed on Belshazzar’s wall (viz. MNHMNHTKLWPRSYN)1 is analytically elegant and prophetically accurate.  It’s also a lot more involved than it seems.  Daniel decomposes the king’s riddle into three triliteral nouns—meneh, tekel, and peres—, which form the basis of his solution.  (He begins the first line of his solution with the word mene, the second with tekel, and the third with peres.)  But why is ‘decomposition’ necessary?  If God’s message to Belshazzar could have been summed up in three triliteral nouns, then why doesn’t the Masoretic Text simply have God inscribe the letters MNHTKLPRS on Belshazzar’s wall (as Greek translations and the Vulgate do)?  Why do we instead find parsin (the plural of peres) in the king’s riddle yet peres in its solution?  And why, while we’re on the subject, do we find two occurrences of the word meneh in the riddle yet only one in its solution?  Indeed, why are three different weights mentioned at all?  Such questions are typically answered by recourse to the (inferred) pre-history of Daniel 5.  A careful analysis of the text, however, explains the MT as we have it.  The extra meneh, the plural parsin, and the specific weights mentioned in Belshazzar’s riddle turn out to be integral to its message.  Meanwhile, a consideration of the text’s numerical properties and canonical context reveals the genius of Daniel’s workmanship.  Daniel distils the king’s riddle into a 3 x 3 matrix of letters, and then—with the help of known Mesopotamian techniques—expands the matrix into a second 3 x 3 matrix, which not only predicts Babylon’s fall, but corresponds with extraordinary precision to: a] the numerico-gematrial properties of his first matrix, and b] the astronomical conditions at the time of Babylon’s fall.  Daniel thus beats Babylon’s stargazers at their own game and justifies his reputation as a master of his art.  Keywords:  Daniel, riddle, wordplay, prophecy, Mesopotamian omens, gematria.

Initial cosmology may have been designed and measured. I suggest the principal reference points of its measure were the motions of the stars, the sun and the moon and the cardinal directions. A cosmology was a projection on the terrain of the sky, anchored to prominent landmarks on the ground and the sun’s annual path around it.
I propose it was paced in accordance with the attainment of early human. It can be viewed as a “blueprint” (a grid) upon which most, if not all, archaic edifices were rooted; thus the location of; Stonehenge, Marathon and the pyramids, to name but a few, was according to a measured plan that predates them.
It seems that such geometric measure of a cosmology was a common sermon in prehistoric times. Its paced trajectories (lay-lines) extended from a center to where sunrise and sunset, marked the changing of seasons (solstices).
On latitute 32°N, near Babylon, its paced trajectories from a center, made a perfect HEXAGON (A hexagon is a planar graph of a cube). This phenomena may have had a significant meaning in early religion.

In this paper the author analyzes the recurrence in Aristophanes' Frogs of structures in which number three plays a relevant role, particularly based on the use of triple sequences or iterations. The conclusion he proposes is grounded on the ritual importance of this number in cults related to Dionysus.

Because the ancient Greeks used the same characters to write numbers and words, arithmetic pervaded their language in a way that is difficult for us to imagine today. The numerical value derived from the sum of letters concealed a hidden meaning and was believed to indicate a correlation between words and phrases having a common valuation. This tradition, which has been called isopsephia, was used as a sort of esoteric cipher and as a means of preserving wisdom for future generations. An investigation of the terminology used in Rosicrucian doctrine and ritual shows that we have inherited a vocabulary that is rooted in this ancient numerology. In the present paper we give examples of the use of isopsephia in its classical setting and also discuss several instances of its incorporation into Rosicrucian ritual, allegories, and doctrinal formulations.

This paper tackles the vexed question of the sources of Vitruvius's De Architectura. A series of passages of De Architectura show affinities with the Pythagorean notions of harmony and number proportions. In these passages the concepts of symmetria and eurhythmia, both of which Vitruvius draws from his Greek (probably Microasiatic) sources, are of utmost importance. Both of these concepts imply very specific understandings of an illusionistic mimesis that Aristotle defines as a "mimesis of numbers" (Met. A 987b) typical of Pythagoreanism. Philolaus of Croton seems to rely on this very idea when he states that "all things have a number, without which their knowledge is impossible" (fr. B4). Vitruvius's De Architectura may in turn rely on this idea, directly or, more probably, through the mediation of other authors.

Adiyen's Quantitative Astrology gives a generic tour of this ancient field of study. Please read attached preview of this book. Those interested in purchasing the book please send your request by e-mail to the Author given on the Copyright page. Enjoy. This book is available for purchase at the following link:
https://www.morebooks.shop/store/gb/book/adiyen-s-quantitative-astrology/isbn/978-620-0-48113-9

Summary:  The book of Judges uses numbers in order to shed light on particular features of its narrative.  Over 250 of its words designate numerical quantities, and our treatment of Judges’ narrative will be poorer if we gloss over them.  Key words:  numerology, Judges, narratives, literary analysis, exegesis.  Date:  July 2020.

Biblioteca Casanatense, 1991 IL MATEMATICO E GLI ASTRI. CONTRIBUTO ALLO STUDIO DELL'ARITHMOLOGIA DI ATHANASIUS KIRCHER Nel quadro della produzione enciclopedica del gesuita tedesco Athanasius Kircher (1602-1680), ' la pubblicazione dellArithmologia2 segna la ripresa di alcuni temi sviluppati nell' OedipusAeoyptiacus (1652-1654) 3 e nella Diatribe Aritmetica (1662).4

Ben Kur’an’da 19 Mucizesini inkâr etmiyorum. Fakat bu mucizenin Kur’an’dan ayet çıkartmasına ve Ümmetin fiili yani nesilden nesle aktardığı sünneti inkâr etmeye sebep olmadığına kailim. Edip Bey’in karşı olduğu hadisler ise, sünneti temsil etmiyorlar. Sünnet daha çok mezhebler yoluyla bize gelmiştir. Hadislerde mücessimelik, müşebbihelik ve cebrilik akımlarının hâkim olduğunun bilincindeyim. Ehl-i Beyt kültürüne karşı Emeviler tarafından kullanıldığına kaniim.

Bu kitabın ilk yarısı 33 sene önce yazıldı. Bu bölümde Edip Bey’e fazla yüklen-mişim. Hakkını helal etsin. Ama bu kadar sene geçmesine rağmen bu sorulara cevap verebilmiş değildir.

Kitabın ikinci bölümünü bu süre zarfında Kur’andan bulduğum 19 tevafukları ve yine Edip Bey’e olan diğer sorularım teşkil ediyor. Bu 130 A4 sayfayı kendisine gönderiyorum. Kabul ederse 19 Mucizesinin ve kendisinin fedaisi olacağım. Yoksa 19 Mucizesine iman eder; Sünneti ve Kur’anı savunmama devam edeceğim.

İlgili bütün çevrelere selam ve hürmet ederim.

03. 06. 2020
Bahaeddin Sağlam

(This is a synopsis for a documentary. I am looking for a proper director and producer.)

What will you witness here is real, yet at the same time extraordinary and surreal. There is divine code connecting major events in our world, including in the lives and works of major figures in human history. The number 19 is the common denominator among all these and more:

1. Solomon
2. Moses
3. Buddha
4. Jesus
5. Muhammad
6. Rabi Judah (11th century)
7. Mustafa Kemal Ataturk
8. Rashad Khalifa, Edip Yuksel
9. Khomeini/Iran, Abdulaziz bin Baz of Saudi Arabia - Salman Rushdi
10. Al-Qaida
11. Y2K bug
12. 9/11 terrorist attack
13. God's particle
14. Covid 19
15. Y2K38 bug

And many other apparently unrelated political, social, cultural events, and natural phenomena such as Metonic Cycle, Halley's Comet, Rules of Inference (logic), Periodic Table, and perhaps the particle physics and physical constants. Though they are all major events/characters all are controversial.

The following is a 2013 PhD thesis, successfully defended at the University of Ulster, 2013.
"Current textual studies of Finnegans Wake have identified sigla chiefly as notebook shorthand, but this thesis argues that this interpretation has enforced limitations on future research, owing to the lack of significance mere abbreviation has within literary analysis. The thesis aims to free sigla research from this restrictive critical viewpoint and overturn its present state of neglect in Joyce studies. The research studies the James Joyce Archive and uses a genetic approach.  However, instead of its analytical focus being on the notebooks (where the majority of sigla are located), it contains case studies of diagrams from the chapter drafts which are designed using sigla shapes.
I have shown the functions of three types of sigla: the first are ‘static’ (which are shown isolated and not in a relationship to any other characters, which would imply movement); the ‘kinetic’ status of sigla is a different actualisation of static sigla wherein they are presented in relationships with other sigla or in diagrams which imply their movement within a certain space; and finally the ‘three dimensional’ sigla are sigla which are brought to the status of a diagram on the basis of parallels between the siglum and meanings of the same shape in the tradition of knowledge.
To analyse the narrating quality of a siglum, the minimal condition is that at least one character is in the final version of Finnegans Wake and in a draft drawing. This is the starting point wherein comparisons can be made or symmetries can be established. This process of analysis reveals plotlines and shows how sigla can move within the drawing’s space. In conclusion, sigla function as elementary plot units, which develop the plot of Finnegans Wake".

This article considers the future of audience research in an era of big data. It does so by interrogating the dynamics and potentials of the big data paradigm in an era of usergenerated content and commercial exploitation. In this context, it is proposed that the major dynamics of big data are a conjoint application of numerology and alchemy in the information age. On this basis, the potentials of new data techniques are addressed in light of the critical gap between audience data and the audiences themselves.

Event timings are sometimes fraught with uncertainty. Here the author gives a numerological basis for confirming uncertain event timings like the time of birth (ToB) or the time of events (ToE) based on certain numerological parameters. Examples of past events and times validating actual timing of events are listed. A sleek peek is taken at how these procedures can be applied to future events. Names of persons are referred to by the first 2-letter acronyms of their name. This has been done to keep the identity of the persons confidential. Names of other events are based on 3-letter acronyms.

The Message For The Computer Generation

Chapter 74 of the Quran is dedicated to the PRIME number 19. This chapter is called “Al-Muddassir” (The Hidden Secret). The number 19 is specifically mentioned in that Chapter as a “punishment” for those who state that the scripture is human-made (74:25). This number is also called “One of the greatest portents” (74:35). In 74:31, the purpose of the number 19 is described: to remove all doubts regarding the authenticity of the Quran, to increase the appreciation of the believers, and to be a scientific punishment for hypocrites and disbelievers. However, the implication of this number as a proof for the authenticity of the Quran remained unknown for centuries. For fourteen centuries, the commentators tried in vain to understand the function and fulfillment of the number 19.



The number of Arabic letters in the opening statement of the Quran, BiSMi ALLaĤi AL-RaĤMaNi AL-RaĤYM (1:1) 19 x 1
Every word in Bismillah… is found in the Quran in multiples of 19
The frequency of the first word, Name (Ism) 19 x 1
The frequency of the second word, God (Allah) 19 x 142
The frequency of the third word, Gracious (Raĥman) 19 x 3
The fourth word, Compassionate (Raĥym) 19 x 6
Out of more than hundred attributes of God, only four has numerical values of multiple of 19
One (WAĤiD) 19 x 1
Possessor of Great Bounties (ŹuW AL-FaĎL AL-ÂŽYM) 19 x 142
Glorious (MaJYD) 19 x 3
Summoner/Editor (JAMeÂ) 19 x 6
The number of chapters in the Quran 19 x 6
Despite its conspicuous absence from Chapter 9, Bismillah occurs twice in Chapter 27, making its frequency in the Quran 19 x 6
Number of chapters from the missing Ch. 9 to the extra in Ch. 27. 19 x 1
The total number of all verses in the Quran, including the 112 unnumbered Bismillah 19 x 334
29 Chapters of the Quran starts with 14 different combinations of 14 different letters. Their frequencies in the chapters that they initialize demonstrate an interlocking numerical pattern based on 19
The number of all verses containing all those 14 letters. 19 x 6
Frequency of the letter Q in two chapters it initializes 19 x 6
Frequency of the letter Ŝ in three chapters it initializes 19 x 8
Frequency of the letters Y.S. in the chapter they initialize 19 x 15
Frequency of the letters K.H.Y.A.Ŝ in chapter they initialize 19 x 42
Frequency of the letters Ĥ.M. in seven chapters they initialize 19 x 113
The number of all different numbers mentioned in the Quran 19 x 2
The number of all numbers repeated in the Quran 19 x 16
The sum of all whole numbers mentioned in the Quran 19 x 8534
The number of lunar years in which the meaning of 19 remained hidden in Chapter 74, known al-Muddathir (The Hidden) 19 x 74
The year meaning of 19 in Ch. 74 (The Hidden) was unveiled 19 74
The number of letters in the first statement of Chapter 74 19 x 1
The numerical value of those first 19 letters in Chapter 74 19 74
The numerical value of the main message of the Quran, WAĤiD 19 x 1
These are just some examples. For a detailed and extensive presentation and discussion, see: