The Letter Code

As a result of the properties of the castle so far treated, a seventh area crystallizes, uniting all of the topics. The spatial order of the building contains an essential message, which corresponds to the sequence of letters of the Hebrew alphabet as a perfect isogram.

Castle and writing match.

The origination of this alphabetical ritual at Haggenberg Castle is unknown. We can only point out personalities who must have been involved in this unique approach.


The Prisca Theologia is the doctrine that asserts that a single, true theology exists, that God has given to man in ancient times, which treads through all religions that refer to holy scriptures. This notion of recourse to the law of origin was the real driving force of the Renaissance culminating in the natural sciences of modern times. We can disclose this basic knowledge, which is based on the boundaries and contexts of the letters of the Hebrew alphabet.

This primordial wisdom that has been perpetuated in the architecture of this castle is to be compared with the sight of the Flame Franciscus Mercurius van Helmont, who lived from 1614 to 1699. As Austrian subject, he also frequented the imperial court in Vienna, whence he was knighted by Leopold the First in 1656. In 1667 he wrote the essay “Short draft of the Real Nature Alphabet of the Holy Language” about the “Adamic language”, which he equated with Hebrew. Unlike him, who took the letters as elements of a body of sounds, I discovered that their significance as a phonetic sign has to be neglected from the outset, because they hinder the understanding of its legitimacy. What matters is its understanding as images and numerical signs, which are interlocked with each other. Only like this the book of Genesis can be recognized as a word-by-word number building, what turns out to make any previous access to this text obsolete.

Quote Van Helmont’s Alphabet
Allison P.Coudert, The Impact of the Kabbalah in the 17th Century: The Life and Thought of Francis Mercury Van Helmont, 1614-1698, Brill Netherlands 1999

Page 64: Although convinced that Hebrew had originally been natural and divine, van Helmont thought this no longer true of contemporary Hebrew because the Jews had forgotten the secret wisdom inherent in their natural alphabet.
Page 74: “The chronological theory commonly accepted at the time placed Moses first with Pythagoras, Plato, Hermes Trismegistus, Orpheus (and all the other sages supposedly responsible for the various forms of prisca theologia) as his successors. It was a useful chronology because it allowed Christians to integrate pagan philosophy within a Christian framework by claiming that all philosophy ultimately derived from and reflected, however partially or inaccurately, the divine revelation originally granted to Moses”.
The belief that the Bible was the font of all wisdom implies that there is no such thing as progress, except in the relative sense of rediscovery. As Lovejoy and Boas pointed out, praising the past is an implicit criticism of the present and in this sense reflects “the discontent of the civilized with civilization.”
Page 75: “Is there no key to be found with which the Mysteries of the Scripture might be opened?  And for as much as the Old Testament was written in Hebrew and that it cannot be translated into any other language so as to retain its own proper force and energy, may not we therefore suppose that in the Hebrew language (as we consider the same to be a living language) this key is to be found? “
With van Helmont’s Alphabet of Nature in mind, Knorr [von Rosenroth?] asks rhetorically, “If someone not only learned to understand the will and the secrets of God more exactly and better, but could also give others the opportunity to succeed in this, , would such a person a one not produce great benefits?  And he answers his own question: “the benefits would be tremendous. All the disparate translations of the Old Testament could be set aside, thus eliminating a principle cause of religious dissension.”
Page 78: The Platonic attitude toward symbols is very much in evidence in van Helmont’s Alphabet of Nature, inasmuch he thinks of Hebrew letters as hieroglyphs, whose shapes offer intuitive knowledge of their meaning.

Quote geometric creation
Prisca theologia und Philosophia perennis: .. the mathematization of the cosmos: … after God, the One, has explicated himself geometrically in the multiplicity, so that not only the entire creation is geometrically ordered, but in the geometric proportions and harmonies of the celestial and earthly creation alike an image of divine perfection can be seen.

Eckhart Kessler Die Philosophie der Renaissance, Munich 2008, page 133.

Quotes John Dee’s mindset

excerpts from Dr.Benjamin Woolley: “The Queen’s Conjuror – the life and magic of Dr. Dee” London 2002

This biography of one of the most significant figures on the threshold of Modern Age lists the key words necessary to capture the uniqueness of Haggenberg Castle and its program.

Page 69f: The Cabala was a potent combination of language, mathematics and mysticism based around Hebrew…. there had been a growth of interest in Hebrew, because of its potential to release the knowledge contained in ancient texts. But for the Cabalists, Hebrew was much more than another language, because they believed encoded within it were the secrets of universe …
Thus, an analysis of Hebrew was a way of discovering the structure that underlay God’s creation. The laws of nature were its grammar, the stuff of physical reality its nouns…
Among the multiplicity of methods it used to study language was Gematria, which involved searching for numbers which could be substituted for each letter of the Hebrew alphabet. By then performing arithmetical operations with these numbers, for example by “adding” two words together, it was hoped to find a mathematical relationship underlying the language which would show how one phrase related to another. …
Cabala’s three-tiered universe … is reflected in the Hebrew language itself, in the three parts of Hebrew speech and the twenty-two letters in the Hebrew alphabet, which divided into two groups of nine letters and one of four, corresponding to the nine orders of angels, nine spheres and four elements.
Page 72f: Trithemius was one of the founders of modern cryptography…He claimed to be unable to read until he was fifteen. At that age he had a dream in which he was presented with two tablets, one inscribed by writing, the other which pictures. Told to choose between them, he picked the tablet with writing, because of his ‘longing for knowledge of Scripture’
Trithemius’s book-collecting drew him towards the study of the Cabala, and his work became a strong influence for many of the great scholars of the early sixteenth century, notably Henry Cornelius Agrippa von Nettesheim, who was his pupil…
Trithemius summed up his career: “I always wanted to know what was knowable in the world… But it was not within my power to satisfy the desire as I wished.” This was the sentiment that Dee would one day echo.
Page 79f: It turns out to be a Pangram, a phrase that contains all the letters of the alphabet (like “the quick brown f.x j.mps .v.. … lazy d.g” [double letters omitted]). Presumably these phrases were chosen to demonstrate the capability of the cipher.
Page 84: Dee thought that the ‘astronomical’ symbols were relics of a lost universal language that transcended national, and, by implication, religious barriers. The aim of the Monas was to test this hypothesis by looking for suggestive structures within the symbols themselves. What Dee claimed to have discovered, ‘the very rarest things of all’, was that all the symbols could be combined into one, a variant on the sign of Mercury. This symbol formed the central motif of the Monas, exemplifying the unity of the universe.
Page 85: Dee’s relationship with English academia had been deteriorating since he left Trinity College in 1548… In his preface to the English edition of Euclid’s Elements he pointedly identified the book’s readership as “unlatined people, and not University scholars”. He increasingly saw the latter as provincial, dogmatic and mathematically illiterate. This antagonism may have preserved his intellectual freedom, but it came at a high price…
Page 102: For Dee, as for most others at the time, the earth and the stars were inextricably linked… The idea of there being correspondences between the celestial and the terrestrial was one of the principles underlying alchemy.
Page 154ff: To modern eyes, De Revolutionibus [of Copernicus] is a work that wiped away an old worldview. But for its author, it represented quite the reverse: a return to an ancient, simple idea, one that Copernicus’s detractors considered pagan, and which his supporters argued would bring philosophy and mathematics back into alignment. The book is full of allusions clearly inspired by the Renaissance fascination with recovering the ancient theology – the prisci theologi – believed to predate the Babel of competing doctrines let loose by the Reformation. Copernicus even invoked Hermes Trismegistus, the ‘Thrice Great’ prophet identified with the Egyptian God Thoth who was considered by many Renaissance theologians to be of equal status to Moses. Trismegistus, Copernicus observed, had regarded the Sun as the ‘visible God’. To confirm the truth of Copernicus’s cosmos it represented not a great leap forward into the unknown so much as a step back to an earlier, more authentic understanding of the universe… The obvious attraction of this theory to Dee was that it fitted so closely with his own mission to recover the prisci theologi.
Page 176: This Adamic language was one that had been rumoured to exist since ancient times, but was long forgotten. It was of enormous significance, as it had come straight from the mouth of God and had yet to be corrupted by the Fall. Whoever rediscovered that language would rediscover the key to divine knowledge.
Page 209f: While in Paris, [Giordano] Bruno had written two influential works rich with references to Hermes Trismegistus and Pythagoras and filled with striking magical motifs… The combination of the snobbishness and chauvinism Bruno had found (and provoked) reflected Dee’s own experience of the academic world. This was not the place to resurrect ancient wisdom or conjure up new ideas…
Page 326: In other words, natural magic as practised by Dee did not forestall the coming scientific revolution, but rather enabled it to happen. It is certainly true that most of the figures now associated with the foundation of modern science had similar interests. Copernicus cited the mystical prophet Hermes Trismegistus to justify his heliocentric universe; Tycho Brahe wrote treatises on the astrological significance of his astronomical discoveries; Johann Kepler devised his theory of elliptical orbits in an effort to confirm Pythagorean notions of cosmic harmony; and Isaac Newton tried to discover the secret of the Philosopher’s Stone.
Page 328f: Magic … was the hidden mechanism by which God operated in the world, the invisible force that joined the spiritual realm to the material one. It was the continuum between life and death, the ‘strange participation’, to use Dee’s phrase, in which the body and spirit, the natural and artificial, the real and the imagined were engaged. Dee had hoped that science – in particular mathematics – would reveal the mechanism of this strange participation. Maths would, he thought, correct the cosmic misalignment and restore the divine order …

Quote: The hermetic conception of the creation
Philipp du Plessis-Mornay (1549-1623) frequently referred to Hermes Trismegistus in his book “De la verité de la religion chrétienne”, published in Antwerp in 1581, to prove that all of nature is a picture of God, the macrocosm “an open book “. He compared the hermetic conception of creation with the biblical Genesis, and spoke of the hermetic “Son of God” as the Logos.Roland Edighoffer, The Rosicrucians, Munich 1995, page 81f.


My encounter with the Book of Genesis began after the years with Hundertwasser, when, as if pushed by the fate of my father, I began to wonder about the most important testimony of Judaism and its present contempt. Given the incredible impact of this text on the intellectual history of humanity, something, I reckoned, must be totally wrong with its academic dealings. After endless attempts to find a regularity, I began to cut a printed edition of Liber Bereschit (Toaff Edition, Turin, 1976) into small pieces to reassemble the resulting puzzle. I came to the conclusion that the text consists of nested statements that are in some way related and lead to a meaning of their own. Prerequisite for this is the insight that the book Genesis consists not only of the text, but also of what is not written, but marked by certain markers as spaces. The essence of the beginning consists in the integration of the non-written, i.e. an empty as first line, with this line the entire text has to be counted. This led to the insight that this text is written into something, in a matrix, which is given by the creation week. This realization leads the text back to its mathematical foundations.
I discovered that there are two basic principles to this text: the first principle is to be regarded as statement of a contrast because it includes the emptiness before, and the second incorporates its two opposing locations of the text as a unit.
These are recorded in the two circular diagrams.


divided into two opposites, four works, which correspond to the first letters of the alphabet and ten sentences or lines, that make up the round sum of the first day.

The account of the first week of the creation is divided not only into seven days, but also into twenty-two basic statements or works and fifty-five lines, which can be addressed as sentences. The essence of the beginning is the contrast between written – not written, including the non-written line, the empty first and the empty last line of the creation week into the sum of its sentences.
The first day of creation is divided into four quarters, which correspond to the four first of the twenty-two works of God’s creation. Each of these four units corresponds to a basic term or keyword of the text, which in turn corresponds to the hieroglyphic or image function of the letters. God as prerequisite principle is assigned to the first letter Alef – without which the whole structure remains incomprehensible; the emptiness as the opposite principle for which the Kaf stands; the light as an impulse, assigned to the letter Iod, and finally the darkness as the principle the limitation embodied by the Teth. As well as in the first day, each of the other days begins with a work of creation, which corresponds numerically to the ordinal number of the day, see below.
The text is to be read from the top left counterclockwise. The ten lines are divided symmetrically into two halves of five lines. For this sequence to be correct, the first counted line is empty. The four works of creation are symmetrically opposite each other. Their inscription lists their basic meaning as graphic symbols in Latin and German, their order and the keywords in the text, which also determine their meaning. Moreover, they also correspond to the ancient doctrine of the four elements. This division gives a grid in which the text is repeated, which is repeated as a weekly unit throughout the book of Genesis.


structured in forty weeks, all of which correspond to the creation week:

The text as a whole is arranged as a circle within a square and starts inside in the upper left quarter of the circle, which circumscribes the promised land. It is divided into four sectors of nine weeks each inside and one with four weeks outside. The report about the creation and the three reports about Abraham, Isaac and Jacob take place within the inner circle. Not the beginning of every section is decisive for this subdivision, but the end of the previous section, sealed with the deaths of Terah, Abraham and Isaak and with the separation of Jacob from Israel. As long as they live regardless the content the text is attributed to them.
The area outside the circle forms the fifth section of the text, which consists of only four weeks and starts at the top left of the square. These four weeks describe the events of Jacob and Joseph in Egypt after their departure from the promised land.


An alphabet is a list of letters of a font in a specific order. The Hebrew alphabet originating from the Phoenician Alphabet consists of twenty-two letters arranged according to their numerical values.
The usual transliteration of Hebrew into Latin letters is based on their phonetic value, but not on their common origin, thus obviating the understanding of the internal coherence of the alphabet. In order to make the handling of the Hebrew letters for us as simple as possible it is necessary to search for the simplest possible correspondence.
The common root of most Hebrew and Latin letters opposes no problem for a genuine transcription. For some, such as Tsade, Shin, and Zayin, one has to find appropriate solutions to replace the Hebrew letter with another whole Latin letter.
For us, the Hebrew alphabet, in reverse order, written in Latin letters looks as follows:


The Hebrew letters are phonetics, numbers and glyphs (hieroglyphics) that can be arranged in such a way that they result in a meaningful sentence, an isogram. In this case its context reveals an order which is one of the most ingenious systems ever discovered, because the alphabet not only gives a statement, but forms a system of meanings, of terms under which all words can be classified. The arrangement of the twenty-two letters not ranked according to their numerical values but as pairs of contrasts to an isogram, that is a statement in which each letter occurs once and only once, is called “Aleph-Kaf ” after its first two letters. This meaningful sequence written in Hebrew compound of hidden antique wisdom This of letters reads in Hebrew letters (read from right to left):

Rewritten in Latin an read from left to right this sequence looks as follows:
The Alefkaf following the twenty two works of the creation week in the Book of Genesis is summarized in pairs of opposites, built symmetrically and consists of two sentences, each with five words and eleven letters.
The twice eleven letters and two times five words of the Isogram in Hebrew and German with the names of the letters and the meanings of the words read as follows:
The five words of the first sentence of the Isogram:
The five words of the second sentence of the Isogram:
The two sentences of the isogram go like this:
Translated into English:
This arrangement of the twenty-two letters of the Alef-Kaf corresponds to the number of the twenty-two works of the creation week. In all the other week units they have different lengths, but they all have the same structure and numbers in works and lines that are defined in the Creation Week.
The harmony of the creation week goes even further: for here every work has a special catchphrase – see the outline of the first day of creation above – and only this week the works of creation have a definite beginning or end, which is marked by repetition of word clusters.
In addition, each of the seven days begins with a letter whose number matches with the ordinal number of the day – marked here in red. The fourth day, consisting of two works, is divided: The first work T belongs to the first sentence, the second work E is already part of the second sentence.


The two sentences of the code disclose the formation of the law and the order of concepts that result from the alignment of the letters, to which every word used in the Book of Genesis can be assigned and thus made countable. The proof of this method are the round sums which result from all subdivisions of the text.

In the following list of the Alef-Kaf, the Hebrew letters are grouped as numerals, as pictorial symbols and their basic concepts in that order, which correspond to the sequence of the works of creation in Genesis’ creation account. These are each marked with a specific beginning or end and provided with a keyword which appears in the list as “WORD”. This sequence of meanings corresponds to the meanings of the transitions of the ritual tour that takes place in the castle – listed in this list under HAGGENBERG.


The rediscovery of the arithmetic and geometric laws of the Book of Genesis, based on a changed sequence of the Hebrew alphabet signifies the reintroduction of that conclusiveness of the clarity and the uniqueness into theology, which had been lost since the emergence of natural sciences. Judgments such as those allegations quoted at the beginning dissolve into nothing and lead to a logical insight into the foundation of order, which will shake the religious self-understanding in its foundations and thereby strengthen it again.
This code is the proof that the letters themselves represent the original message, which comes before all written contents which make use of the alphabet, and is comparable to a law of nature. Scripture itself represents the pattern of order, the law of the ancients. All contents, whatever has been and is written down with the alphabet, cannot compete with its perfection.
It is this message, which will change the usual handling of the monotheistic, the “religious edicts” with their sacred texts from the bottom up, will lead to absurdity, because it leads them back to their mathematical foundations. My decision to place this text of the Hebrew Torah at the center of my life found its triumphant confirmation in the discovery of the castle. The two circle diagrams of the Book of Genesis correspond to the two cosmic principles of formation and union, just as at Hagenberg Castle the figurative order is based on the two aspects of the strongest force in the universe: the emergence of love and union in love. From the interplay of the legality of writing and architecture in this place, I name this epoch-making discovery of the revolutionary primal knowledge, which relativizes all subsequent texts, as


The perfection of this code reveals it as key which opens the Mysteries of the Scripture and therefore should bring everyone filled with harmony to resonate.

Quotes on the harmony of the letters.

Until Heaven and Earth pass, not one letter of the law will pass until all is done. New Testament, Matthew 5:18

„Just as the proportions of the voices are harmonies for the ear,” explained the learned monk Francesco Giorgi in 1525, “the dimensions are harmonies for the eye. Such harmonies delight in the highest, without anyone knowing why, except that which knows about the causal connections of all things.“
Rose-Marie & Rainer Hagen IMAGE QUESTIONS – 100 masterpieces in detail, Cologne 2000 Page 281 Paolo Veronese: The Lord at the Men’s Table – The Wedding at Cana 1562 /

.. Keep in mind, that sometimes one will be convinced from the correctness of a view through its simplicity or its symmetry; that is to say, one will be induced to change to this view; one will then for instance just state: “Like this it has to be.”

Ludwig Wittgenstein, On Certainty no 92.



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