110.1 The Anu Root and Anu.nnaki 

53 Evolution and Creation Cycles
98 Quartum Organum
113 Critique of Mr. Sitchin's Homepage
116 BBS Discussions about Anunnaki
134 The Anu Building Block

Below is evidence that:

1. The Anu is the smallest unit of matter.
2. The Anu builds atoms, molecules and chemical units.
3. Anu is the root of Anu.nnaki, Anubis, etc.
4. Adm and Adam is synonymous with Atom.
5. Anu are multiple units within atoms and is the atoms creator.

From a conversation between Sylvester H. Christie and Professor Kaku

"Adam, synonymous with Atom, is an individual singularity decoupled from and a mote in the creative impulse of this planet..."

Encyclopedic Theosophical Glossary
Definition: Anu

Anu (Chaldean) Supreme god of the Babylonian pantheon, king of angels and spirits, ruler of destiny, lord of the city of Erech or Uruk -- later Ur. One of the loftiest of Babylonian divinities, part of a trinity with Enlil and Ea, he was especially the god of heaven, creator of star spirits and of the demons of cold, rain, and darkness. His consort Antum or Anatum was mother of the gods. Anu was the concealed deity; in the Chaldean account of Genesis, he is the passive deity, however, "the primordial chaos, the god time and world at once, chronos, and kosmos, the uncreated matter issued from the one and fundamental principle of all things" (IU 2:423).

In later Babylonian history, one of the trinity Anu, Bel, and Ea, associated with the three divisions of the universe: heaven, earth, and the spatial or watery deep. In another aspect, Anu is identical with Sin (the moon). "And the Moon in the Hebrew Kabala is the Argha of the seed of all material life, and is still more closely connected, kabalistically, with Jehovah, who is double-sexed as Anu is. They are both represented in Esotericism and viewed from a dual aspect: male or spiritual, female or material, or Spirit and Matter, the two antagonistic principles" (SD 2:62). In the astrological theology of Babylonia and Assyria, Anu, Bel, and Ea became the northern, middle, and southern zones of the ecliptic respectively.

There seems little doubt that the Chaldean Anu and the Sanskrit Anu (atom) are identic in origin. Anu is a title of the formative Brahma who philosophically is often envisaged as the cosmic atom or infinite universe. The mystical significance is the ever-invisible, unreachable divine center -- whether of a being or universe -- which is the divine-spiritual focus of essential consciousness, from which flow forth all the streams of consciousness in its multiform varieties. Anu (Sanskrit) As a noun, an atom of matter; as an adjective, atomic, fine, minute. A title of Brahma, conceived as both infinitesimal and universal, thus pointing to the pantheistic character of divinity. Hence, every Anu is "a centre of potential vitality, with latent intelligence in it" (SD 1:567; cf FSO 273-5, 431). In the Bhagavad-Gita (8:9) Arjuna is enjoined to meditate on the "seer," i.e., the enlightened, omniscient One, who is "more atomic than the atom" (anor aniyamsam) and yet "the supporter of all" (cf VP 1:2, 5:1; ChU 3:14, 3-4, Katha 2:20, MU 3:1, 7).

In Jainism the soul is represented as being like an Anu, atomic in size, and seated within the heart, while the jiva (life-monad) is the quickening element that pervades the whole.

Besides meaning a particle of substance, Anu also means an atom of time, being equivalent to the 54,675,000th part of a muhurta (48 minutes).

Anubis (Greek) Anpu (Egyptian) The Egyptian jackal-headed deity, lord of the Silent Land of the West (the underworld). To him with Thoth was entrusted the psychopompic leading of the dead. In the judgment after death, Anubis tests the balance in the scene of the weighing of the heart. His offices were likewise those of the embalmer, mystically speaking. Originally the god of the underworld, he was later replaced by Osiris. In Heliopolis during the later dynasties he was identified with Horus, for he was often regarded as the son of Osiris and Isis -- more often of Osiris and Nephthys (Neith). Plutarch writes: "By Anubis they understand the horizontal circle, which divides the invisible part of the world, which they call Nephthys, from the visible, to which they give the name of Isis; and as this circle equally touches upon the confines of both light and darkness, it may be looked upon as common to them both . . . Others again are of opinion that by Anubis is meant Time . . . " (On Isis and Osiris, sec 44).

The mysteries of Osiris and Isis were revived in Rome, and Apuleius (2nd century) in The Golden Ass tells of the Procession of Isis, in which the dual aspect of Anubis was portrayed: "that messenger between heaven and hell displaying alternately a face black as night, and golden as the day; in his left the caduceus, in his right waving aloft the green palm branch" (Gods of the Egyptians, Budge 2:264-5). In most of his attributes, Anubis is a lunar power, Plutarch connecting him with the Grecian Hecate, one of the names for the moon; and this is further emphasized by his being a guide of the dead. Also identified with Hermes as psychopomp. See also HermAnubis

Anugita (Sanskrit) [from Anu after, alongside + gita sung, chanted, song from the verbal root gai to sing, intone] After-song; chapters 16-92 of the Asvamedhika-parvan, 14th book of the Mahabharata that deals with the asvamedha (horse sacrifice) conducted by Yudhishthira, a rite that stems from the Vedic period.

Like the Bhagavad-Gita, the Anugita is a discourse between Krishna and Arjuna, an "after-song" in which Krishna gives a fuller unfolding of teaching with many mystical allusions.

Anugraha, Anugrahana (Sanskrit) [from Anu-grah to support, uphold, foster, treat kindly] Favor, kindness, promoting or favoring a good object. In the Vishnu-Purana (1:5) applied to the eighth creation (in the Matsya and other Puranas to the fifth creation), the period of formative development "which possesses both the qualities of goodness and darkness." In Sankhya philosophy Anugraha-sarga is the creation or formation of "the feelings or mental conditions."

Blavatsky calls the Anugraha creation a blind, "for it refers to a purely mental process: the cognition of the 'ninth' creation, which, in its turn, is an effect, manifesting in the secondary of that which was a 'Creation' in the Primary (Prakrita) Creation. The Eighth, then, called Anugraha (the Pratyayasarga or the intellectual creation of the Sankhyas . . .), is 'that creation of which we have a perception' -- in its esoteric aspect -- and 'to which we give intellectual assent (Anugraha) in contradistinction to organic creation.' It is the correct perception of our relations to the whole range of 'gods' and especially of those we bear to the Kumaras -- the so-called 'Ninth Creation' -- which is in reality an aspect of or reflection of the sixth in our manvantara (the Vaivasvata)" (SD 1:456).

All theses various "creations" mentioned in the Puranas represent stages of evolutionary production, following each other in regular serial order, and thus unfolding into manifestation what lay originally latent in the seed out of which these various stages arise. Thus the reference in the Vishnu-Purana, for example, by analogical reasoning can apply either to a universe, solar system, planetary chain, or to the developmental history of earth and its inhabitants.

Anukis [Greek from Egyptian Anqet from anq to surround, embrace] Third of the triad of deities of Elephantine, consisting of Khnemu, Sati, and Anqet or Anukis. Her worship was common in northern Nubia, but later centered at Sahal, where her principal temple was situated. At Philae she was identified with Nephthys or Neith, it being common to regard Khnemu as a form of Osiris: hence Sati and Anqet became associated with Isis and Nephthys. However, Anqet is also represented with the disk and horned headdress of Isis and is called the lady of heaven, mistress of all the gods; giver of life and of all power, and of all health and joy of heart. The goddess is also associated with the embracing waters of the Nile, though the root itself shows that she is the embracing and all-surrounding cosmic life as well as it minor functions in manifestation. The ascriptions given to Anukis as the giver of life and of all power associate the goddess with the moon, whether in the cosmogonical or lower generative sense.

Anuma. See AnuMANA

Anumana (Sanskrit) [from Anu-ma to infer, conclude, conjecture] An inference, conclusion, or deduction from given premises. In the Sankya yoga the second of the three pramanas (proofs or modes of cognition) by which perception or knowledge is sought. The Nyaya system recognizes four sources of accurate knowledge, of which Anumana (inference) is also the second. Anuma and Anumiti are virtually synonymous.

Anumati (Sanskrit) [from Anu-man to approve, grant] Assent, permission, approbation; personified frequently as a goddess. The fifteenth day of the moon's age "when one digit is deficient" (VP 2:8), a time said to be propitious for the offering of oblations to devas and pitris.

It is therefore the moon at full: "when from a god -- Soma -- she becomes a goddess" (TG 25). Mythologically the first fortnight of the moon or waxing period is often regarded as being masculine, and its second fortnight or waning period as feminine. The moon in some cultures is looked upon as masculine, in others as feminine. In Latin the moon was both lunus (masculine) and luna (feminine), but in most other languages the moon is almost consistently either masculine or feminine.

Anumiti. See AnuMANA

Anunit (Chaldean) One of the popular nature goddesses of the early Babylonian peoples, who in one aspect is called Ishtar. Her worship was prominent at Sippar in the later Babylonian period. A sanctuary was erected in her honor by Sargon of Akkad at Babylon (3800 BC). Blavatsky held that Anunit was the planet Venus as the morning star, whereas the same planet as the evening star was Ishtar of Erech.

Anunnaki (Chaldean) In Babylonian mythology, a hierarchy of lower angels: the angels of earth or the underworld, star gods who had sunk below the horizon and become judges of the dead. Below the Anunnaki were several classes of genii -- sadu, vadukku, ekimu, gallu -- some of which were represented as being good, some evil. The Anunnaki are "terrestrial Elementals also" (TG 25).

In Sumerian mythology, the children and followers of An, judges of the dead.

Anupadaka, Anupapadaka. See Aupapaduka Aupapaduka (Sanskrit) Pali opapatika. Self-produced, spontaneously generated (research shows that Anupapadaka, as found in Monier-Williams' Sanskrit-English Dictionary, is a misreading of aupapaduka. Cf. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, Yale University Press, New Haven, 1953, 2:162). One who does not go or come (as others do): parentless, having no material parent. One who is self-born by reason of his own intrinsic energy, without parents or predecessors from which his existence or activities are derived, as is the usual case in line descent; applied therefore to certain self-evolving gods. In Buddhism, used with particular reference to the dhyani-buddhas, who issue forth from adi-buddha without intermediary agency.

"The term Anupadaka, 'parentless,' or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the 'MAnushi (or human) Buddhas,' the latter are also designated 'Anupadaka,' once that their whole personality is merged in their compound sixth and seventh principles -- or Atma-Buddhi, and that they have become the 'diamond-souled' (Vajra-sattvas), the full Mahatmas. . . . The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the MAnushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the 'Builders' -- the expression, 'the Universe was Anupadaka' " (SD 1:52).

Indeed, not only are there aupapaduka divinities of the solar system, but also of every organic entity, because the core of any such entity is aupapaduka -- a mystical way of stating the doctrine of the inner god (cf OG 5-6; also FSO 487-91, 532).

Anupapadaka-bhuta. See Aupapaduka-bhuta Aupapaduka-bhuta (Sanskrit) [from aupapaduka self-producing + bhuta element from the verbal root bhu to be, become] The self-generated element; the second in the descending scale of the seven cosmic bhutas or elements. An analog of the Second or Unmanifest Logos.

Anupapadaka-tattva. See Aupapaduka-tattva Aupapaduka-tattva (Sanskrit) [from aupapaduka self-producing + tattva thatness, reality from tad that] Self-born or parentless principle; second in the descending scale of seven cosmic tattvas, of which five only are enumerated in the philosophical schools of India. Aupapaduka has the mystical meaning of that which comes into being, whether in the cosmos or human being, out of its inherent energy and not as the offspring or child of a predecessor. Aupapaduka-tattva corresponds to the Second or Unmanifest Logos.

Anuttara, Anuttaras (Sanskrit) [from an not + uttara comparative of ud up] Nonsuperior; unrivaled, unexcelled, chief, principal; secondarily inferior, base, low. Often used adjectivally in compounds:

Anuttara-bodhi (unexcelled intelligence or wisdom),

Anuttara-dharma (unexcelled law, truth, religion). In Buddhism Anuttara-tantra, one of the four classes of tantric treatises, expounds the yogic procedures for the acquisition of the highest truth.

Anuttaras (masculine plural) is a class of deities among the Jains.

Anuttara-samyak-sambodhi (Sanskrit) The unsurpassingly merciful and enlightened heart; applied to jivanmuktas or liberated, perfected beings collectively, who then may "pass through all the six worlds of Being (Rupaloka) and get into the first three worlds of Arupa" {BCW 14:409}.

Occult Chemistry Introduction

The unit of matter. It was noted in 1895 that Hydrogen, the lightest atom, was not a unity, but was composed of 18 smaller units. Each such unit was then called an " ultimate physical atom ". Some thirty years later it seemed simpler to use the Sanskrit term for this ultimate particle of matter; the word is "Anu," pronounced as in Italian, or in English as " "ahnoo." The word Anu does not add "s " to make the plural but remains unchanged. The investigators knew no way of measuring the size of an Anu. The only difference found was that the Anu existed in two varieties, positive and negative, and that in their formation the spirals wound themselves in opposite directions. Thus, each negative Anu was a looking-glass image of the positive Anu. There was no investigation made as to the nature of positive and negative.


AN article. bearing the title Occult Chemistry, appeared in Lucifer, 1895, and was reprinted as a separate pamphlet in 1905.

First mention of the Anu:
"The method by which these four etheric substates were studied consisted in taking what is called by chemists an atom of an element and breaking it up, time after time, until what proved to be the ultimate physical unit was reached.


The first chemical atom selected for examination was an atom of Hydrogen (H). On looking carefully at it, it was seen to consist of six small bodies, contained in an egg-like form, Fig. 1. It rotated with great rapidity on it own axis, vibrating at the same time; the internal bodies performing similar gyrations. The whole atom spins and quivers and has to be steadied before exact observation is possible. The six little bodies are arranged in two sets of three, forming two triangles that are not interchangeable. The lines in the diagram of the atom on the gaseous sub-plane, Fig. 1. are not lines of force, but show the two triangles; on a plane surface the interpenetration of the triangles cannot be clearly indicated. The six bodies are not all alike; they each contain three smaller bodies--each of these being an ultimate physical atom or Anu. In two of them the three Anu are arranged in a line, while in the remaining four they are arranged in a triangle.


As we have seen, a chemical atom may be dissociated into less complicated bodies; these, again, into still less complicated; these, again, into yet still less complicated. After the third dissociation but one more is possible; the fourth dissociation gives the ultimate physical atom on the atomic sub-plane, the Anu. This may vanish from the plane. but it can undergo no further dissociation on it. In this ultimate state of physical matter two types of units, or Anu, have been observed; they are alike in everything save the direction of their whorls and of the force which pours through them. In the one case force pours in from the "outside," from fourth-dimensional space, the Astral plane, and passing through the Anu, pours into the physical world. In the second, it pours in from the physical world, and out through the Anu into the "outside" again, i.e., vanishes from the physical world. The one is like a spring, from which water bubbles out; the other is like a hole, into which water disappears. We call the Anu from which force comes out positive or male; those through which it disappears, negative or female. All Anu, so far observed are from one or other of these two forms. Fig. 3.

FIG. 3. THE Anu

It will be seen that the Anu is a sphere, slightly flattened, and there is a depression at the point where the force flows in, causing a heart-like form. Each is surrounded by a field.

The Anu can scarcely be said to be a "thing," though it is the material out of which all things physical are composed. It is formed by the flow of the life-force and vanishes with its ebb. The life-force is known to Theosophists as Fohat, the force of which all the physical plane forces are differentiations. When this force arises in "space," that is when Fohat "digs holes in space,"--the apparent void which must be filled with substance of some kind, of inconceivable tenuity--Anu appear; if this be artificially stopped for a single Anu, the Anu disappears: there is nothing left. Presumably, were


that flow checked but for an instant, the whole physical world would vanish as a cloud melts away in the empyrean. It is only the persistence of that flow (the first life-wave, the work of the third Logos) which maintains the physical basis of the universe.

In order to examine the construction of the Anu, a space is artificially made. (By a certain action of the will known to students, it is possible to make such a space by pressing back and walling off the matter of space.) Then, if an opening be made in the wall thus constructed, the surrounding force flows in, and three whorls immediately appear surrounding the "hole" with their triple spiral of two and a half coils, and returning to their origin by a spiral within the Anu; these are at once followed by seven finer whorls, which, following the spiral of the first three on the outer surface, and returning to their origin by a spiral within that, flowing in the opposite direction--form a caduceus with the first three. Each of the three coarser whorls flattened out, makes a closed circle; each of the seven finer ones, similarly flattened out, makes a closed circle. The forces which flow in them again come from "outside," from a fourth-dimensional space. Each of the finer whorls is formed of seven yet finer ones, set successively at right angles to each other, each finer than its predecessor; these we call spirillae. (Each spirilla is animated by the life-force of a plane, and four are at present normally active, one for each Round. Their activity in an individual may be prematurely forced by yoga practice.)

In the three whorls flow currents of different electricities; the seven whorls vibrate in response to etheric waves of all kinds--to sound, light, heat, etc.; they show the seven colours of the spectrum; give out the seven sounds of the natural scale; respond in a variety of ways to physical vibration--flashing, singing, pulsing bodies, they move incessantly, inconceivably beautiful and brilliant.

The Anu is a sun in miniature in its own universe of the inconceivably minute. Each of the seven whorls is connected with one of the Planetary Logoi so that each Planetary Logos has a direct influence playing on the very matter of which all things are constructed. It may be supposed that the three conveying electricity, a differentiation of Fohat, are related to the Solar Logos.

Force pours into the heart-shaped depression at the top of the Anu, and issues from the point, and is changed in character by its passage; further, force rushes through every spiral and every spirilla, and the changing shades of colour that flash out from the rapidly revolving and vibrating Anu depend on the several activities of the spirals; sometimes one, sometimes another, is thrown into more energetic action, and with the change of activity from one spiral to another the colour changes.

The Anu has--as observed so far--three proper motions, i.e., motions of its own, independent of any imposed upon it from outside. It turns incessantly upon its own axis. spinning like a top; it describes a small circle with its axis, as though the axis of the spinning top moved in a small circle; it has a regular pulsation, a contraction and expansion, like the pulsation of the heart. When a force is brought to bear upon it, it dances up and down, flings itself wildly from side to side, performs the most astonishing and rapid gyrations, but the three fundamental motions incessantly persist. If it be made to vibrate, as a whole, at the rate which gives any one of the seven colours, the whorl belonging to that colour glows out brilliantly.


An electric current brought to bear upon the Anu checks their proper motions, i.e., renders them slower; the Anu exposed to it arrange themselves in parallel lines, and in each line the heart-shaped depression receives the flow, which passes out through the apex into the depression of the next, and so on. The Anu always set themselves to the current. Fig. 4. In all the diagrams the heart-shaped body, exaggerated to show the depression caused by the inflow and the point caused by the outflow, is a single Anu.


The action of electricity opens up ground of large extent, and cannot be dealt with here. Does it act on the Anu themselves, or on molecules, or sometimes on one and sometimes on the other? In soft iron, for instance, are the internal arrangements of the chemical atom forcibly distorted, and do they elastically return to their original relations when released? In steel is the distortion permanent?

It will be understood from the foregoing, that the Anu cannot be said to have a wall of its own, unless these whorls of force can be so designated; its "wall" is the pressed back "space." As said in 1895, of the chemical atom, the force "clears itself a space, pressing back the undifferentiated matter of the plane, and making to itself a whirling wall of this matter." The wall belongs to space, not to the atom.


The sphere-wall of the Anu. Each Anu, as each group of Anu, whether few in number or making a large configuration as in Radium, has round it what has been termed a "sphere-wall". This enclosing sphere is at a great distance from the central group and is generally a sphere; there are a few exceptions as in Nitrogen, an ovoid. When writing out for publication the structure of the Anu, Annie Besant stated that the sphere-wall of the Anu was composed of the "undifferentiated matter of the plane". From the beginning this has created difficulties for me, since the term used by her to describe the sphere-wall could only be composed of Anu. It was only later that a special investigation was made to examine the nature of the sphere-wall of the Anu. Though there were no final conclusions on the matter, it appeared to the investigator as if the sphere-wall was composed of


forces radiating from the centre, which after travelling a certain distance, returned to the Centre. The nature of this radiating force was not analyzed. Therefore, though the sphere-wall appears as a part of the Anu, it is only a temporary phenomenon. It was later discovered that the sphere-walls of Anu within the solar system were all compressed by the attraction of the sun. When so compressed the sphere-wall did not, as expected, have the shape of the dodecahedron, but that of the rhombic dodecahedron.

Paranormal Observations of ORMEs Atomic Structure by Gary

The smallest particles which make up the physical atom are referred to by Leadbeater and Besant as "ultimate physical atoms", since they seem to be the constituent particle from which all the subatomic particles are built up. They have called these "Anu", after the Sanskrit name for the ultimate particles of matter (it is the same root term used in Anima, "the size of an atom"). There are two types of these, termed + a nd -. The Anu "particles" are composed of whirls of energy which spin in opposite senses between the + and - varieties. These whirls of energy, when magnified under increasing power by yogic vision, are themselves composed of smaller spirals, and those of smaller spirals, and so on, down through 7 layers of nesting.

Nested Spirals

The Anu are many orders of magnitude smaller than the subatomic particles, and the subatomic particles are in turn many orders of magnitude smaller than the elemental physical atoms of the periodic chart. The Anu, and more complex particles, all move at enormous velocities, sweeping out the shapes that I am referring to, and the atom is an extremely active thing to see. It is ceaslessly throbbing, pulsating, spinning, gyrating and precessing with amazing rapidity and vigor when so viewed. Not at all like the billiard ball protons and neutrons with the spherical electron shells many would expect to see. But our dashed expectations are our own fault, rather than Nature's. Still, we are better prepared now than at any time before to understand the remaining secrets of atomic structure; we must only recognize that things are far more complex than we have ever previously supposed.

(Under Construction).

53 Evolution and Creation Cycles
98 Quartum Organum
113 Critique of Mr. Sitchin's Homepage
116 BBS Discussions about Anunnaki
134 The Anu Building Block

Impossible Correspondence Index

Copyright. Robert Grace. 2000