Liber Al vel Legis II:75-76 &

[1disciple]

[Note: This is a write I did a few years ago on the cipher of Aleister Crowley's Liber Al vel Legis, Book of the Law II, 75-76. It is important as it pertains to another, and perhaps final, progression of the Mystery of Iniquity. I write this for students who may be wandering in the nether worlds of the so-called occult sciences and trying to make some heads or tails of what is going on in this current epoch. It should not alarm or surprise the disciple of Christ that such an apostasy has occurred to the full measure of our times, for it was to be expected. This is simply a brief study in order to understand the angles of attack of the Diametric. Beginning students should never allow themselves to be overwhelmed by such matters, but simply to be aware of the angles and sharpen their understanding of the Logos Theou, lest any should be deceived or the adversary gain any advantage.]

Liber AL & Qabalah on the Regular Pattern

¶ In Liber AL vel Legis II,76, (The Book of the Law), there is a cipher commonly referred to as the Riddle AL. In his commentaries on this passage published in Magical and Philosophical Commentaries on the Book of the Law, Aleister Crowley writes,

This passage . . . appears to be a Qabalistic test (on the regular pattern) of any person who may claim to be the Magickal Heir of the Beast. Be ye well assured all that the solution, when it is found, will be unquestionable. It will be marked by the most sublime simplicity, and carry immediate conviction.​

The solution carries immediate conviction in more than one way. To ascertain the solution of this passage, the student should use the Hebrew Qabalah, which is Kabbalah on the regular pattern.

Aiwass instructs the Beast & the reader to listen to the numbers and the words. This indicates that the cipher is foremost heard more than seen. The emphasises the phonetic quality of the verse. If the reader is familiar with Hebrew, then he is able to hear most of these words.

In his explanation on the use of his work 777, Crowley provides the following as an example, writing,

We take this Book, and look at 17. We find that 17 is the number of Squares in the Swastika, which is the Whirling Disc or Thunderbolt. Also there is [ChVG], as Circle or Orbit; [ZVD], to seethe or boil, and some other Words, which we neglect in this Example, though we should not dare to do so if we were really trying to find out a Thing we none of us knew. To help our Deduction about Redemption, too we find [HDH], to brighten or make glad. (777, p.15,16)​

Crowley often times makes use of this sort of Theological hinting and jesting in his writings. Albeit, the number 17 is a key to the cipher—there are 17 words in it. Also 17 is the numeric (gematria) value of the Hebrew word TVB (good, blessed, glad), which is a significant word in Liber AL II, 76. The Hebrew transliteration below follows that of 777 and The Kabbalah Unveiled. All of the words (except for the phonetic symbols x and Ɠ) within the cipher of Liber AL II, 76 may be found in the book Sepher Sephiroth within the volume of 777. When the student reads a number in Liber AL II,76, let him find the first word under the same number in Sepher Sephiroth. When the student reads letters, let him separate the letters into their respective Hebrew words.

AL: The Glad Word Reversed

¶ For example, RPSTOVAL, is a sentence composed of three Hebrew words RPS, TVB, & AL. In English, the sentance is translated as "The glad word (reversed) is AL." The student may ask how the translation glad word is obtained from RPSTOV. TOV (correctly transliterated TVB), means good, blessed, glad. RPS is written backwards and is the word sepher (i.e., book, writing, a written word), or sapher (i.e., number, word) depending on the context and how the translator decides to point it. Concerning the various meanings that the root SPR may take in Hebrew, Alfred Edersheim writes the following in his translation of Sepher Yetzirah,

In thirty-two wonderful paths of wisdom, Jah, Jehovah Tsebhaoth, the God of Israel, the Living God, and King of the World, God merciful and gracious, High and Exalted, Who dwelleth to Eternity, high and holy is His Name, hath ordered [established, created?] (the world) by three Sepharim [books]: by Sepher [the written Word], Sephar [number, numeral] and Sippur [spoken word]. Others, pointing the words differently, render these mysterious terms: Number, Word, Writing; others, Number, Numberer, Numbered; while still others see in it a reference to the threefold division of the Hebrew alphabet . . . . (Life and Times of Jesus the Messiah, vol II, p. 692)​

Thelemic scholar, Bill Heidrick, transliterates these words in Yetzirah as Sfor, Sippur and Sapher. He defines them as "Numbers, Letters and Words" in his edition of Sepher Yetzirah. RPS, being sepher and translated as a (written) Word, is completed by its direct object AL, and, contextually, this sheds light upon the proceeding verse instructing the prophet to tell the "glad word" (LA) unto men. Because RPS is written aversely, this indicates that the meaning should be understood by the rules of Qabalistic exegesis as explained in 777: "...there is a method called ThShRQ, Thashraq, which is simply writing a word backwards." (777, p. 4) RPS should be translated as word in this context as opposed to book. It is for this reason that the "prophet" (Crowley) is instructed to tell this "glad word" to men, which in Liber AL is the Hebrew word LA (Not)—the Thashraq of AL (God).

Concerning the word LA, Crowley writes,

LA the reply to AL, who is the God of Chesed, 4. The passionate denial of God, useful when other methods fail. (777, p.44)​

The student may also contemplate the connections between the Hebrew words sepher/sapher and the English word cypher.

The Key of It ALL

¶ The following Key to Liber AL II, 76 may be obtained by a study of Crowley's Sepher Sephiroth within 777. Liber AL II,75-76 reads,

Aye! listen to the numbers & the words: 4 6 3 8 A B K 2 4 A L Ɠ M O R 3 Y x 24 89 R P S T O V A L. What meaneth this, o prophet? Thou knowest not; nor shalt thou know ever. There cometh one to follow thee: he shall expound it. But remember, o chosen one, to be me; to follow the love of Nu in the star-lit heaven; to look forth upon men, to tell them this glad word.​

The key to the cipher is discovered in the following definition list:

• 4 ABA—"Father".

• 6 GBA—"To gather, collect". In this context it carries the sense of coagulation, binding. 3AB—"Father".

• 8 ABH—"To will, intend".

• ABK ABCh—"To conceal"; numeric value 11.

• 2 A:A:—"Abbriviation for 422, ARIK ANPIN", The Vast Countenance as explained in the Kabblah Unveiled.

• 4 ABA—"Father".

• ALƓMOR AL—"GOD of Chesed, and of Kether of Briah"; numeric value 31. ƓMR—The phonetic symbol (i.e., Latin capitol G with hook) presented in the handwritten text indicates that this is not simply the letter G, but rather has reference to the voiced uvular implosive phonetic sound. This phonetic sound is found within Semitic languages, and here has reference to the Hebrew letter Gimmel. Therefore, the style of the letter takes on double meaning for both phonetic and linguistic signs. The Hebrew word GMR means, "Learned, complete. To finish, bring to pass"; numeric value 243. 3AB—"Father" YYVD, 10—"the hand", symbolic for the Power of God in Kether; numeric value 20. Y is one of two single letters given in the cipher (including x). Therefore, Y & x take on double meanings. Y may be seen as a variable of an equation. Y may also be seen as the English transliteration of YVD. In Hebrew numeration, the letter YVD represents the number 10. Crowley writes the following concerning the number 10,

[F]or the Qabalist "Malkuth is in Kether, and Kether is in Malkuth," or "That which is below is like that which is above" or simply "Yod." (The foundation of all letters having the number 10, symbolising Malkuth.) (777, p.41)​

• x This character is not a capitol letter in Crowley's original handwriting. Therefore, it is left lowercase here. Interpreting these words phonetically first and foremost, based on the instruction of the Book, the x here seems to indicate that the phonetic sound Crowley heard was the voiceless velar fricative. This is the sound made when speaking the Hebrew letter Kaph, and is represented with an x in the International Phonetic Alphabet. Crowley previously used the English letter K to represent the letter Hebrew letter Kheth in the word ABK. Therefore, if Crowley was listening to the words and numbers, it seems plausible that Crowley's x, here, stands for a Hebrew word phonetically similar to the Latin character. The most plausible word here is the Hebrew letter Kaph. It matters not whether one counts the term x as the roman-numeral ten, or whether one counts x as the "x factor", as in x = y + 1, or even whether one counts x to stand for the Hebrew letter Kaph, which is the first letter of the Hebrew word Kether (Crown, the first Sephira). Seen as a variable, x is seen in relation with term y as Kether is in relation with Malkuth in Qabala. Crowley writes,

There are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the Sephiroth not yet called into being, and they are concentrated in Kether, which in this sense is the Malkuth of the kidden ideas of the Sephiroth. I will explain this. The first veil of the negative existence is the AIN, Ain, Negativitity. This word consists of three letters, which thus shadow forth the first three Sephrioth or numbers. The second veil is the AIN SVP, the limitless. This title consists of six letters, and shadows forth the idea of the first six Sephiroth or numbers. The third veil is the AIN SVP AVR, Ain Soph Aur, the Limitless Light. This again consists of nine letters, and symbolises the first nine Sephiroth, but of course in their hidden idea only." (777, p.6)​

The Hebrew word YVD (hand) and the Hebrew letter K (Kaph) both have the numeric value of 20. Crowley writes concerning the number 20, "IVD, Yod, the letter of the Father". (An Essay upon Number, p.29)
​

• 24AHVBY—"He whom I love". 89GVP—"To shut up".

• RPSTOVALRPS=SPR—"Book". In context of Liber AL, RPS is understood as a written Word; numeric value 340. TVB—"Good", blessed, glad; numeric value 17. AL—"God of Chesed, and of Kether of Briah"; numeric value 31.

Hebrew Transliteration of Liber AL II, 76

ABA GBA
AB ABH ABCh
A:A: ABA AL GMR
AB Y K AHVBY GVP
RPS TVB AL

Some points concerning the Hebrew transliteration of the cipher may be contemplated by the student: 1) Alef appears 13 times, 2) the cipher contains 17 words, 3) the cipher contains 44 characters.

English Translation of Liber AL II, 76

The Father to bind
The Father to will to conceal
A:A:, the Father, God to finish
The Father, the Power, the Kingdom, the Beloved to silence
The glad word reversed is AL

The Father to Will to Conceal

¶ The cipher itself is a direct attack upon the Qabalistic Tree of Life. It attempts to raise a binding spell against God the Father, and his "beloved" Son. Concerning the Qabalah, Crowley avers this of the task of the Master of the Temple,

He finds no satisfaction in contemplating the Tree of Life, and the orderly arrangement of the numbers; rather does he enjoy the Qabalah as a means of juggling with these numbers. He can leave nothing undisturbed; he is the Anarchist of Philosophy. He refuses to acquiesce in merely formal proofs of the Excellence of things, "He doeth all things well, "Were the world understood Ye would see it was good," "Whatever is, is right," and so on. To him, on the contrary, whatever is, is wrong. (The Temple of Solomon the King, p.39)​

Therefore, the cipher in Liber AL II, 76 confirms this statement by Crowley. The cipher reveals that the core Will of the Book of the Law is to oppose the Tree of Life diametrically; to bind, conceal, finish, and silence God the Father. Furthermore, Crowley writes in his Commentary concerning Liber AL II, 76,

It is the prophet, the 'forth-speaker' who is never to know this mystery. But that does not prevent it from lying within the comprehension of the Beast, kept secret by him in order to prove any one who should claim sonship.
​

Therefore, it becomes clear that Crowley knew the meaning of the cipher. He knew that the "glad word" was AL (God) reversed—LA (Not). This is what Liber AL means by the statement "thou knowest not". This difference here is that Crowley never revealed the cipher, though he did speak forth the "glad word" (LA). The prophecy in this passage states that one should come to expound it.

The cipher is also evocative of [yet antithetical to] the Lord's Prayer:

After this manner therefore pray yee: Our father which art in heauen, hallowed be thy name. Thy kingdom come. Thy will (GK, το θελημ&#945 be done, in earth, as it is in heauen. Giue vs this day our daily bread. And foriue vs our debts, as we forgiue our debters. And lead vs not into temptation, but deliuer vs from euill: For thine is the kingdome, and the power, and the glory, for euer, Amen.(Matt. VI,9-14)​

 

[1disciple]

Exposition of 2 Thess. 2:1-12

vv. 1-3a Ερωτωμεν δε υμας, αδελφοι, υπερ της παρουσιας του κυριου ημων Ιησου Χριστου και ημων επισυναγωγης εις το μη ταχεως σαλευθηναι υμας απο του νοος μηδε θροεισθαι, μητε δια πνευματος μητε δια λογου μητε δι' επιστολης ως δι' ημων, ως οτι ενεστηκεν η ημερα του κυριου· μη τις υμας εξαπατηση κατα μηδενα τροπον.—Now wee beseech you, brethren, by the comming of our Lord Iesus Christ, and by our gathering together vnto him, that yee bee not soone shaken in minde, or bee troubled, neither by spirit, nor by word, nor by letter, as from vs, as that the day of Christ is at hand, let no man deceiue you by any meanes, ….

¶ Apostle Paul writes to address the question of the Parousia of Christ. Some in the congregations were teaching that Christ was to return imminently. Paul reveals various events that must come to pass before the Appearance of the Lord. He writes with gravity and sobriety upon this issue, as the subject requires.

In Paul's explication, he presents a brief, yet precise picture of what the church should look for in order to know that the Return of Christ was in fact "at hand". Apostle Paul wrote almost two millenia ago. For the generation of that time the gospel and the Kingdom of Christ had just come upon the world. But, now, for our time two thousand years later, there stands these words concerning the falling away, the Man of Lawlessness, and the literal and actual Parousia of Christ from the heavenly places.

vv. 3b-4 οτι εαν μη ελθη η αποστασια πρωτον και αποκαλυφθη ο ανθρωπος της ανομιας, ο υιος της απωλειας, ο αντικειμενος και υπεραιρομενος επι παντα λεγομενον θεον η σεβασμα, ωστε αυτον εις τον ναον του θεου καθισαι αποδεικνυντα εαυτον οτι εστιν θεος.— … for that day shall not come, except there come a falling away first, and that man of sinne bee reuealed, the sonne of perdition, who opposeth and exalteth himselfe aboue all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, shewing himselfe that he is God.

The Apostasy

¶ Paul prophecies of a falling away (apostasia) that was to come upon the world. This describes an Apostasy of the Church of God. Whereas in times past the Kingdom of God was rising in the world, and the power of Satan was greatly diminished (for he was imprisoned in the Abyss), now the earthly church of Christ would be in decline. Paul says "falling away" to describe the decline of the truth of the gospel, the decline of true Christianity, and the decline of the influence of the Holy Spirit in the world. It is not that God's power is diminished, it is that mankind has abandoned Truth for the Lie.

The Son of Perdition

¶ Because the tares of the church first fell away from the Faith once given to the saints, the Son of Perdition was the final point of decline away from God in the world. The term "sonne of perdition" is only used one other time in the New Testament writings. It is used for Judas Iscariot, who betrayed Iesus Christ. A son of perdition describes one who is born of Destruction herself, a child of the Pit, a man who knowingly and willingly causes destruction to the Truth of God and all that it stands for. Judas Iscariot had been an apostle of Christ. He had known the mysteries of the ages in Christ. But, he chose the will of Satan and sold his Lord for thirty pieces of silver.

The Son of Perdition destroys both himself and everyone in his path. He is born of the Pit, and to the pit he goes. Judas was an accursed hanged man, and he went to his own place. Paul describes a son of perdition that is equal in infamy to Judas Iscariot.

The Opposing One

¶ Next, Paul describes the Man of Sin as the one who "opposeth and exalteth himselfe aboue all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, shewing himselfe that he is God." The word translated as "opposeth" is the Greek participle αντικειμενος. This word in fact describes one who substitutes himself for another. It describes a usurper and a fraud. This is the Antichrist inasmuch as he sets himself in the place of Christ.

But, in this passage, it is not only the True and Living God for whom the Man of Sin substitutes himself, but "all that is called God, or that is worshipped." This refers to the practice of assuming God forms done in Theurgy. This also refers to the Thelemic and New Age teaching that man is God. Aleister Crowley, as Therion, fulfilled this prophecy when it was written in Liber AL vel Legis,

O be thou proud and mighty among men! Lift up thyself! for there is none like unto thee among men or among Gods! Lift up thyself, o my prophet, thy stature shall surpass the stars. They shall worship thy name, foursquare, mystic, wonderful, the number of the man; and the name of thy house 418. The end of the hiding of Hadit; and blessing & worship to the prophet of the lovely Star!" (Liber AL, II, 76)​

And again, Therion writes in Liber Aleph to his Magickal Son,

This then is the Issue from Sorrow; and thou mayst understand that I now also am confident in the Necessity of this my Fall to prepare the formula of my Exaltation. Therefore, my Son, thus Hail Me: Blessing and worship to the Beast, the Prophet of the Lovely Star. (Liber Aleph, DE SUA VICTORIA PER NOMEN B A B A L O N)​

When Paul writes "so that he as God, sitteth in the Temple of God, shewing himselfe that he is God", he does not refer to a physical temple, but rather to the Temple of the Spirit, which is the people of God. For it is written in scripture, "Behold, the temple of God is with men, and he shall dwell in them." Again it is written, "Know ye not that ye are the temple of the Holy Spirit?" But, when Therion writes that God is man, he places himself and mankind in the place of the Holy Trinity, and completes the prophecy of Paul.

vv. 5-6 Ου μνημονευετε οτι ετι ων προς υμας ταυτα ελεγον υμιν; και νυν το κατεχον οιδατε εις το αποχαλυφθηναι αυτον εν τω εαυτου καιρω.—Remember yee not, that when I was yet with you, I tolde you these things? And now yee know what withholdeth, that hee might bee reuealed in his time.

¶ 2 Thess. 2:1-12 is a continuation of a discussion that Paul held with the Thessalonian churches. This passage is brief and is written for fully initiated Christians who know the words and symbols used. The one who was holding back the mystery of lawlessness and the man of sin was the presence of the Spirit of the Living Christ among his churches. For God works through his people. But, when God's people are gone into decline, the presence of the Spirit on earth has become diminished. Therefore, Satan is again loosed from his prison to once again deceive the inhabitants of the earth. The mystery of iniquity may then be fully consummated.

Paul writes "that hee might bee reuealed in his time." This refers to the Æon of which Crowley was herald. This Æon, or time, is the short time of deception that is now sent to earth by God himself for judgement.

v. 7 το γαρ μυστηριον ηδη ενεργειται της ανομιας μονον ο κατεχων αρτι εως εκ μεσου γενηται.—For the mysterie of iniquitie doth alreadie worke: onely he who now letteth, will let, vntill he be taken out of the way.

¶ This verse refers to the power of the Holy Spirit among the Body of Christ working within the world and bringing it back to God by the Ministry of Reconciliation. But, in the Apostasy, this holy influence is taken out of the way so that the power of evil works its destructive force of death and corruption once again in the world.

vv. 8-10 και τοτε αποκαλυφθησεται ο ανομιας, ον ο κυριος [Ιησους] ανελει τω πνευματι του στοματος αυτον και καταργησει τη επιφανεια της παρουσιας αυτου, ου εστιν η παρουσια κατ' ενεργειαν του Σατανα εν παση δυναμει και σημειοις και τερασιν ψευδους και εν παση απατη αδικιας τοις απολλυμενοις, ανθ' ων την αγαπην της αληθειας ουκ εδεξαντο εις το σωθηναι αυτους.—And then shall that wicked bee reuealed, whome the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming: even him whose comming is after the working of Satan, with all power and signes, and lying wonders, and with all deceiueablenesse of vnrighteousnesse, in them that perish: because they recueiued not the loue of the trueth, that they might be saued.

¶ After the influence of the Spirit of Christ has declined on earth, the Wicked one becomes incarnate. Scripture states that the Lord shall "consume" him with the spirit of his mouth. This does not mean that the Man of Lawlessness would be physically alive at the return of Christ. The manner by which the Wicked one is consumed is by the blast of the Spirit of Christ coming in full spiritual revelation through his people. The Son of Perdition is consumed because his Work and influence are brought to Nothing in both Word and Power.

Paul writes of one who comes in the form of a Magician and a sorcerer who performs signs and wonders. The prophecy does not speak of one who holds political or military power, but rather it speaks of one who brings about the epitome of False Religion. This comes in the full energy and working of Satan to be a blinding, corrupting, and deceiving influence upon earth. It is the pinnacle of Falsehood. It is the power of Darkness at its zenith. Those who are deceived by the Mystery of Lawlessness are deceived because they willed to not love the truth and so be saved out of this corrupt Age.

This present writing marks the beginning of the destruction of false Thelema—the 93 current of darkness—from the blast of the Spirit of the Lord Iesus Christ. This is the revelation of the fulfillment of the Age and the coming in of the Æon of Æons. For it is written, "I am Alpha and Omega, the First and the Last, the Beginning and the Ending." For Christ is Crowned and Conquering. He is the first risen from the dead. He is ascended into the Heaven of Heavens and has been placed at the right hand of the Most High God. He has the Keys of Life and Death. He opens and no one shuts. He shuts and no one opens.

The Spirit of His Mouth will work for a short time upon earth in order that all the ungodly may be convicted by Truth and Judgment. It shall work for a little time in order that Christ may console and exalt his Faithful, who have both the Kingdom and the Victory for ever and ever, unto Ages of Ages. Amen.

vv. 11-12 και δια τουτο πεμπει αυτοις ο θεος εργεγειαν πλανης εις το πιστευσαι αυτους τω ψευδει, ινα κριθωσιν παντες οι μη πιστευσαντες τη αληθεια αλλα ευδοκησαντες τη αδικια.—And for this cause God shall send them strong delusion, they they should beleeue a lye: that they all might bee damned who beleued not the trueth, but had pleasure in vnrighteousnes.

¶ Paul openly states that God himself would send this delusion to those who perish because they willed to reject Truth and loved Injustice. All those who call themselves Pagan, and Thelemites, and Gnostics, and Satanists, and those like unto them have all been taken captive in the net and hook of the utter Delusion of this present Age.

This is a manifest token of the righteous Judgment of God. For they shall suffer eternal damnation and separation from all life and blessing. For this was their own will. It is written in the prophecy of Daniel, "The righteous shall understand, but the wicked shall not understand."

 

[Criada]

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