A short biography on the previous solver of the Zohar Code. Aleister Crowley and the Solution to his AL II, 76 puzzle. It is probable that Crowley first encountered the 7 palaces as part of his studies with the Golden Dawn as early as 1898 – two years before discovering the ‘Lost Word’ in Mexico. In the curriculum of the GD the 5th knowledge lecture contains a diagram of the seven palaces without their paths, and the names of the palaces must be memorized and recited during the rituals of the 4=7 grade of Philosophus. Aleister Crowley appears to have hit upon ‘the Lost Word’ via his study of the word ‘Abracadabra’ which he ‘corrected’ to Abrahadabra during his Mexico period. This 11 letter word contains the same letters as the Lost Word but they appear in different frequencies. As a cipher of the Lost Word it appeared (albeit in a corrupted form) in the third century AD in a book called Liber Medicinalis by Quintus Serenus Sammonicus. In the 19th C. this Word was given to Neophytes of the Order of the Golden Dawn, but its virtue was understood to rest solely as a symbolic representation of a formula that unites the Microcosm with the Macrocosm. The finding of the ‘Lost Word, and by extension the Merkabah keys, was evidently a highly memorable occasion in the life of Aleister Crowley. When visiting Mexico in 1900 shortly after completing the 3rd degree of the Freemasons, Aleister Crowley claimed to have found the true 7 lettered ‘Lost Word’. Crowley wrote of finding the word in his ‘Confessions’: As I lay one night sleepless, in meditation, bitter and eager, upon this mystery I was suddenly stabbed to the soul by a suggestion so simple, yet so stupendous, that I was struck into shuddering silence for I know not how long before I could bring myself to switch on the electric light and snatch my notebook. At the first trial the solution sprang like sunlight in my spirit. I remained all that night in an ecstasy of awe and adoration. I had discovered the lost Word! He referred frequently to the lost word throughout his life’s work, and said it was encrypted within his most famous 1904 work ‘The Book of the Law’ with which he founded the philosophy of Thelema. He urged his students to earnestly seek this Lost Word, and said its pronunciation is synonymous with the accomplishment of the Great Work.” Although Crowley was at times very critical of the Masonic organizations of his day, he also said in connection with the Lost Word that “my association with Freemasonry was therefore destined to be more fertile than any other study, and that in a way despite itself.” Crowley’s story of how he came to write the Book of the Law has traditionally had a mixed reception. Even during his lifetime, questions were asked about the truthfulness of Crowley’s account. In the Equinox of the Gods (Chapter 7), Aleister Crowley begins his essay on the Technical difficulties of the Book of the Law and the manner of its reception by saying: No forger could have prepared so complex a set of numerical and literal puzzles as to leave himself (a) devoted to the solution for years after... Although Crowley stated he was telling a truthful account of how the Book came to be written, there is little doubt left in my mind that Crowley created the books cryptograms with full cognisance of what he was doing. The cryptography of the book is not an off the cuff product but demonstrates a considerable amount of craftsmanship and preparation. For instance, the removal of the paths Samekh, Yod, Nun and Kaph (sink) from the riddle proofs in II, 76 by cross referencing AL I, 51 “…Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink?“. Yet if we allow that Crowley knew his own cryptographs how can he be telling the truth when he says he was devoted to the solution for years after? When Crowley encrypted the Merkabah Wheel he was placing a puzzle within a puzzle. While he obviously knew his own cryptograms the origins and purpose of the Merkabah Wheel must have seemed a mysterious puzzle to him. Archaeology was still in its infancy and there was no way for him to thoroughly investigate the puzzle of the Merkabah Wheel during his lifetime in any objective fashion. And yet - the Wheel is such a perfectly balanced matrix of numerical and literary puzzles that it defies all accusations of arbitrariness that are leveled at it. Crowley refers to the encryption of the Book of the Law in several works (see notes), even while he insisted that the Book was being dictated to him by a ‘Prater-human being he called ‘Aiwass’. Israel Regardie regarded Aiwass as an unconscious expression of Crowleys personality saying “If Aiwass was his own Higher Self, then the inference is none other than that Aleister Crowley was the author of the Book, and that he was the external mask for a variety of different hierarchical personalities”. Crowley wrote of how he would adopt the magical personality of Frater Perdurabo during ritual work, and he captures the spirit of interplay between his ordinary persona of ‘the Imp Crowley’ and the persona of the ‘Adept Perdurabo’ in Chapter 56 of the Book of Lies. In many ways the divide between the Scribe of Ankh-af-na-Khonsu and Aiwass the Minister of Hoor-paar-kraat is a deepening of this twin identification of the conscious and the unconscious aspects of Psyche; the humble scribe of the Ruach taking dictation from the Neshemah. In Crowley’s account of the writing of the Book of the Law the entire emphasis of the story is told from the scribes perception of his unconscious after invoking the God Thoth. The narrative therefore pays attention to the interiority of the experience rather than to the external reality. The external reality of it was a man sitting at his desk and writing but the scribe’s internal reality was an extended visual & theosophical encounter with the genius of the unconscious which culminated in the writing of the Book of the Law - after a great deal of preparation. What the anagram of “Aiwass the Minister” suggests is that the Scribe is not ultimately deceiving himself about this encounter – “I Sin, I was the Master”, it says – secretly abolishing the duality of identity in the act of introducing it in the narrative. Certain details of the scribes story seem designed to conform to descriptions of the Book of the Law as the Zohar speaks of it, and Crowley was no doubt aware of these passages from his own studies of Kabbalah Denudata: 425. Rabi Eleazar, his son, arose, and commenced, and said: All things depend from the influx, even the Book of the Law in the Temple. This have we understood from the Book of Concealed Mystery, and it speaketh thus. 426. Therefore do not then all things depend from the influx? Also we have learned that the Book of the Law must be holy, and its covering holy, and the Temple holy. 427. Also it is written, Isa. vi. 4: And they called one unto another and said: Holy, holy, holy! Behold these three (repetitions of the word holy) unto which the Book of the Law correspondeth, for its covering is holy, and the Temple is holy, and the book itself is holy. 428. And thus the law hath been constructed in triple holiness, in three degrees, in three days, (but) the Schechinah (is) in the three (following) which are the Table, the Ark, and the Temple; and in the same manner it dependeth from the Book of the Law, and that dependeth from the Influx. The threefold Book of Law with its three Grades, three ordeals given in three ways and written over three days fits perfectly with the Zohar narrative on the biblical Book of the Law – making a prophecy out of a historical and theosophical commentary, which arguably is what usually happens in religions. Crowley’s personal identification with the Prince Priest –the Beast 666 is usually understood to be influenced from the biblical Book of Revelations but it is also interwoven with the Merkabah imagery present in prophecies of Ezekiel. The term ‘living creatures’ CHYVTH = 424 [חיות] is a single vau added to the Hebrew word for Beast - ‘Chayos’ (ChYTH) = 418 [חית]. 5. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. 6 And every one had four faces, and every one had four wings. 7 And their feet were straight feet, and the soles of their feet were like the sole of a calf’s foot; and they sparkled like the color of burnished brass. 8 And they had the hands of a man under their wings on their four sides; and all four had their faces and their wings. To the narrow Christian interpretation of Crowley’s late 19th Century milieu – Hadad was more likely to be equated with Satan, or the demon ‘Be’elzeub. Early archaeological figurines showed the God adorned with a pair of Antlers on his head and horns of any kind have long been viewed as devilish characteristics by Christians. Crowley quips in his confessions that he devoted himself to black magick in order to get into personal communication with the devil but was disappointed by the lack of any good manual of technical instruction. Nevertheless Liber Al vel Legis is a fascinating work of art. Its initiated message can inspire a lifetime of study and learning, and compel the aspirant to the Great Work. To the uninitiated, chapter III of the book is a shock to the psyche and designed to outrage and this is a deliberate policy on the part of the writer as reactions to the work instantly reveal those who are not fit to be initiates in the Order. For instance, the instructions of the God Hadit to ‘stamp down the wretched and the weak’ refers to the practise of Freemasons to stamp down their feet at a certain moment of a brothers initiation ceremony as he is play-acting the role of a prisoner of Saladin. It is most definitely not advice to the average Joe to start treating his fellow human beings badly! Crowley’s Book of the Law is the cornerstone of the A.’.A.’. mystical system, but it is also a hidden and concealed book, and openly proclaims itself to be. Crowley tells us that there are ciphers, and cryptography, and gematria hidden within the book, and he says that the Lost Word is concealed in there under a cipher. In the last 108 years there has been a concerted effort made by amateur cryptographers and students of the book to uncover Liber Al’s hidden content. Most students have relied mainly on Gematria to suggest various solutions, but these ‘solutions’ don’t really tell us anything new that could be thought of as being a hidden or secret doctrine of Thelema. Crowley claimed in the Book of Thoth that there existed “a complete Qabalistic system of greater depth and sublimity than any other” and this is an obvious reference to his work with the Temple Calendar of Solomon. The Qabalistic system that Crowley claimed is revealed is one that he did a great deal of work upon during his magical career to ‘make it fit for the New Aeon’. The main feature of his Merkabah based system is a Temple with 7 palaces that was the abode of God. The associated literature about the Temple provides an exegesis on Genesis. It is said that the Merkabah Mystics sought to mystically ascend to the 7 palaces of God and unite themselves with the deity by chanting the names of God and by meditation. By the middles ages and centuries of the diaspora, this form of rather pure mysticism had been hidden and concealed. In the Zohar, the 7 palaces of the Temple were concealed beneath the diagram of 10 sephiroth of the Tree of Life, and the correct arrangement of the text of the book were made dependent upon knowing the correct arrangement of the Temple Calendar and the Lost name of God (the Lost Word) – (see ‘The Zohar Code’ [Ashe et al Ashe 2014]). Essentially, Crowley’s II, 76 riddle in Liber Al vel Legis is based upon the Temple Calendar – which is itself concealed by the Zohar code. What Crowley did was to take the basis of that ancient school of mysticism and create Thelema upon it – adapting, renewing or updating the known gnosis until it was fit for the new Aeon he envisioned. Crowley tells in the Book of Thoth that the letters Aleph Lamed constitute the secret key of the Book of the Law. The value of these letters is 31, and 31 x 7 = 217. Crowley also tells us that the ‘Word of the Aeon’ ‘Abrahadabra’ is a cipher(7). Indeed, Crowley claimed to have ‘restored’ Abrahadabra in Mexico in 1900, at the same time he claimed to have found the ‘Lost Word’. When Crowley ‘corrected’ the spelling of Abracadabra to that of Abrahadabra in 1900 he made the finding of the Merkabah more likely via the correspondence of the letters ABRHD between the Word of the Aeon and the Lost Word/Name of God. When we apply Hebrew Origin Qabalah to the Word then the value of the H in BaraHdd changes from 5 to 8 making the value of the Word to equal 220 – the same value given to the sub figura title of the typescript of Liber Al vel Legis. 220 is also the identical number of paragraphs included in the Book of the Law as well as being the exact number of ‘K’s that Crowley included in the typescript. Crowley’s Class A work ‘Ararita’ is also an encrypted Thelemic exposition on the 14 paths of the Temple Calendar, and his works such as Liber 231, Liber B vel Magi & Liber Tau are keyed line by line to the palaces & paths of the Temple Calendar. Cracking the Riddle of Liber Al requires that you provide mathematical proof that you have knowledge of the Temple Calendar. The paths of Samekh, Yod, Nun and Kaph (sink) are not included in the calculations for the proof. Neither is the Path that Crowley identified as ‘the Abyss’ included. The verses which indicate their exclusion are: AL I, 51. [...] Let him enter in turn or at once the four gates; let him stand on the floor of the palace. Will he not sink? Amn. Ho! warrior, if thy servant sink? AL II, 49 […] (This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg.) So when we exclude these 4 and the fifth ‘invisible’ path of the Abyss then there are 9 paths left to find mathematical proofs for with simple division, addition and multiplication. AL I, 25. Divide, add, multiply, and understand. When we cast an eye over the values of the paths when the number of their assigned letter is added to the number of the sephiroth either side to produce ‘gate’ values, then both Cheth and Teth gates = 11. So although there are nine paths we must only recover 8 values from the riddle to show a mathematical proof. And these are: The Inner Temple = 217, Cheth & Teth = 11, Vau = 9, Mem = 45, Peh = 88, Resh = 209, Lamed = 231 & Ayin = 274. So the riddle is AL II, 76: 4 6 3 8 A B K 2 4 A L G M O R 3 Y X 24 89 R P S T O V A L. The marks around the 24 and 89 in the handwritten M.S. of the Book of the Law are meant to indicate that these numbers should be rounded up or down. Also the ‘X’ is actually a multiplication sign, and the ‘Y’ is a Hebrew character – and is a final Tzaddi (900). We thus convert all the letters of the riddle into numbers until it looks like this: AL II, 76: 4, 6, 3, 8, 1, 2, 20, 2, 4, 1, 30, 3, 40, 70, 200, 3, 900 x 0.24, 890, 200, 80, 60, 9, 70, 6, 1, 30 And produce the required mathematical proofs by using these numbers to produce 8 final values that equal the values of the Temple Calendar paths as so: I. 900 x 0.24 + 1 = 217 - Heh II. 8 + 3 = 11 - Cheth & Teth III. 9 - Vau IV. 890 + 4 + 6 / 20 = 45 - Mem V. 80 + 6 + 2 = 88 – Peh VI. 200 + 3 + 4 + 2 = 209 - Resh VII. 200 + 30 + 1 = 231 - Lamed VIII. 70 + 70 + 40 + 60 + 30 + 1 + 3 = 274 – Ayin Crowley also placed special significance in a link he perceived between 666 and 418. 418 is the twice the gate value of Resh on the Temple Calendar but it is also the remainder value when 217 (BaraHdd) and 31 (AL) is removed from 666. The 666 value are the sum of the letters of the holy name ABRHD x 3 (636) + L (30). For the keys to many of Aleister Crowley’s other A.’.A.’. texts please see ‘Aleister Crowley’s Secret Temple’.
Posted on: Thu, 18 Dec 2014 21:40:02 +0000
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