Numerology of nine grades of angels.
The world tree or mountain are conditional symbols of a centre where
there is the global vertical axis, that in aggregate with a horizontal
surface of the world forms coordinates of world space.
Namely vertical global axis corresponds with the central numerological
number 5 which is in the centre of magic square of nine numbers in a context of
numerology, and other
numbers of the magic square symbolize horizontal measurements of the world.
Horizontal and vertical measurements of the world are congruous, namely vertical axis has numerical gradation which are projections of numbers on a horizontal surface. Accordingly physiognomy of human facial traits correspond with numerological numbers on different coordinates which designate versatile phenomena of world around, but which coincide in features of a human face.
The vertical axis and central tree or mountain of the world correspond with "nine grades of angels" which are Christian religious-mystical notions about hierarchy of heavenly essences.
Angels are not identical to mythological gods, because deities in myths correspond with a horizontal world surface and angels correspond with the global vertical, but horizontal projections can be developed at different vertical levels, and consequently mythological gods exist at different levels of the world. Otherwise it is possible to tell that mythological gods form horizontal floors at different vertical world levels.
The information on nine grades of angels is known in three basic sources. In the book "Celestial Hierarchy" of Pseudo-Dionysius the Areopagite. In classification of St.Gregory the Great. And also in "Apostolic Constitutions". Namely there are different variants which can be compared and connected in one system, that is shown on the table.
|Nine grades of angels are shown agrees
Pseudo-Dionysius the Areopagite at the left. According to
classification of St.Gregory the Great in the centre. According to
Apostolic Constitutions on the right.
As it is possible to see, some angelic grades have different interpretations, but the most correct is the system of Pseudo-Dionysius the Areopagite in view of nominal ratio with physiognomy of a human face. Namely nine grades of angels in the book "Celestial Hierarchy" most precisely correspond with psychological meanings of physiognomic traits of a face.
The following table shows the summary chart in which identical names of angelic grades are incorporated and different names are harmonized with hierarchy of angels agrees Pseudo-Dionysius the Areopagite. And also nine grades of angels are compared to physiognomy of a human face.
|Top of forehead - num 9 - Seraphim.
Middle of forehead - num 8 - Cherubim.
Eyebrows - num 7 - Thrones.
Top of nose bridge - num 6 - Authorities.
Middle of nose bridge - num 5 - Lordships.
Nose-tip - num 4 - Powers.
Upper lip - num 3 - Principalities.
Lower lip - num 2 - Archangels.
Chin - num 1 - Angels.
If any physiognomic level of facial traits is expressed then a man or woman
perceives displays of the corresponding grade of angelic hierarchy, namely
people do not possess qualities of angels, but perceive their displays according
to three physiognomic spheres of a face. Or it is possible to tell that people
perceive divine will which is carried out by means of angels in facial spheres
of consciousness or individuality or feelings.
Namely angels forms three triads which correspond to spheres of Spirit, Soul and Body, and angels carry out will of the divine Trinity in three life realms, that corresponds with three facial spheres of a human face in a context of the nine-level physiognomic system.
The grade of Angels - facial chin and number 1 in numerology.
Angels are heralds of divine will.
All nine grades of angelic hierarchy have a nature of angels, namely are heralds of the God, but the first grade are Angels as such. They directly participate in human affairs. Namely Angels of the first grade commensurate desires and actions of a man with will of the God, and they carry out commensurable desires, provided that a man operates itself but Angels promote or hamper human actions.
The first grade of Angels corresponds with the facial chin which means reactionary feelings according to which a man reacts to the external world and carries out own strong-willed actions, but Angels commensurate human volitions with will of the God.
The numerological number 1 corresponds with the Greek mythological Ares who personifies autocratic actions, but Angels are agents who correct actions of a man.
The divine nature of Angels considerably differs from a human nature as people have freedom of volitions or wishes, and Angels have no freedom of wishes but they undoubtedly execute will of the God or higher angelic grades.
The grade of Archangels - facial lower lip and number 2 in numerology.
Archangels are supreme angels.
Seven Archangels correspond with grades from 1 up to 7, and accordingly correspond with numbers in numerology from 1 up to 7 and with facial traits in physiognomy from the chin up to eyebrows. But people can feel presence of three Archangels who correspond with grades from 1 up to 3, as these divine levels correspond with feelings and sense organs that supposes super sensual perception of the world. Or people can realize presence of the Archangel who corresponds with the seventh grade in angelic hierarchy, as this divine level corresponds with eyebrows and analytical consciousness. It is possible to assume that the seventh grade is Archangel Uriel who is told in the apocryphal Book of Enoch. Grades of Archangels from 4 up to 6, and also two angelic grades of Cherubims and Seraphims can be perceived by people only by means of mystical mind.
Archangels adjust coexistence of people and cover spheres of life where public interrelations are carried out, and Archangels correct relations of a man to people. Namely the second angelic grade corresponds with the lower lip and compromise feelings according to which desires of a man contradict or do not contradict people, but Archangels compare wishes of people and suppose sensual displays of this or that man in the event that realization of desires is justified by common will. Or Archangels deny desires of a man if sensual displays are insignificant in view of collective will of a society.
The grade of Principalities - facial upper lip and number 3 in numerology.
Principalities allow to feel collective will which is necessary for coexistence of people, and to commensurate own desires and sensual displays of people with a common will. Namely Principalities correspond with the upper lip which in physiognomy means the regulated displays of feelings according to public rules, but Principalities predetermine personal consents of people with collective will of a society, that creates conditions for regulation of human coexistence.
Principalities and archangels and angels form a triad of feelings, namely form display of the divine Trinity in human feelings, as lower and upper lips and chin are facial traits of human feelings. Principalities display will of the Invisible Spirit. Archangels are display of pronoia of the Invisible Spirit and ennoia of the Christ. Angels are display of the Christ's word in a context of the Gnostic Christian philosophy, and particularly in a context of the Apocryphon of apostle John.
Look information on the divine Trinity in a context of the Gnostic Christian philosophy on pages of this website in other section: divine categories.
The grade of Powers - facial nose-tip and number 4 in numerology.
Powers are observers of individuality and human dignity. Namely the nose tip means radical individuality and is a parameter of aspirations of a man to individual superiority, but Powers compare individualities of people and suppose superiority of this or that man if it does not deny the divine image according to which each person is similar to the God. Or Powers deny aspiration of a man to individual superiority if it humiliates people.
The number 4 in numerology corresponds with the Greek mythological Hera who personifies aspiration to personal superiority, but Powers correct individual aspirations of a man.
The grade of Lordships or Hosts - facial middle of nose bridge and number 5 in numerology.
Lordships are keepers of belief and human hopes. Namely the middle of nose bridge means voluntary individuality according to which a man can to dispose aspirations of people and can be assured in own aspirations, but Lordships allow it if a man does not deceive belief and hope of people. Or Lordships deny voluntary order with aspirations of people and confidence of own aspirations if belief and hope of people can be deceived.
Number 5 in numerology is the center of magic square and consequently Lordships are the angelic grade in the point where the vertical world tree is connected to a global horizontal, that corresponds with ennoia of the Christ and divine image of Sophia in a context of the Gnostic Christian philosophy.
The grade of Authorities - facial top of nose bridge and number 6 in numerology.
Authorities confirm or deny imperious features of a man, as the top of nose bridge means conservative individuality according to which people recognize imperious forces of a man. But Authorities compare authoritative features of a man to ideal authority which is given to the Christ by will of the Invisible Spirit.
Authorities and Lordships and Powers form display of the divine Trinity in facial traits of human individuality. Namely Authorities display will of the invisible Spirit and are interfaced to authoritative features. Lordships display pronoia of the Invisible Spirit and ennoia of the Christ, that is interfaced to belief and hope. Powers display the word or logos of the Christ that is interfaced to greatness and glory.
The grade of Thrones or Lights - facial eyebrows and number 7 in numerology.
Thrones commensurate human thinking with image of divine world. Namely eyebrows mean analytical consciousness according to which people realize existential world, but Thrones confirm or deny human knowledge.
The grade of Cherubims or Ascensions - facial middle of forehead and number 8 in numerology.
People are capable to ascend from fragmentary thoughts to functions of universal thinking owing to Cherubims. Namely the middle of forehead means integrating consciousness according to which a man is capable to create associative interrelations of own thoughts with collective reason of people, that forms universal notions about world around, but Cherubims suppose or do not suppose occurrence of universal notions.
The grade of Seraphims or Understandings - facial top of forehead and number 9 in numerology.
Seraphims are carriers of divine ideas and they form unity thinking of the divine Trinity. Namely the top of forehead means synthesizing consciousness according to which a man perceives ideas of people as a common whole, but Seraphims can interfere or promote these processes of human thinking.
Seraphims and Cherubims and Thrones form display of thr divine Trinity in facial sphere of human consciousness. Seraphims are display of will of the Invisible Spirit, that is interfaced to the highest level of consciousness. Cherubims are display of divine pronoia of the Invisible Spirit and ennoia of the Christ that is interfaced to collective reason of people. Thrones are display of the Christ's word or logos, that is interfaced with the Spirit of True about which Jesus spoke, that is written in 14th chapter of the John's gospel.
As a whole the idea and will of the Invisible Spirit open in image of pronoia and are displayed in ennoia of the Christ according to which Logos creates world. Three divine categories are developed in three spheres of life and as a result there is the world.
The listed qualities of nine grades of angels are not settling as angelic essences penetrate all phenomena of the world. Each angelic grade possesses qualities which correspond with a corresponding level of a human life, and in aggregate angels penetrate the triune person of a man. Comparison of human physiognomy and facial features with grades of angelic hierarchy allows to understand psychological characteristics of people, and also allows to understand qualities of angels.
The following page compares physiognomy of a human face to circles of the universe in the Divine Comedy of Dante Alighieri.
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