The following is the foundation for a qabbalistic Working that I will begin on Ros Hashana (Oct 3rd). The purpose of the Working is to create a viable and lasting qabbalistic approach to the Left-Hand Path. Currently, only the first two of three parts has been codified in writing. The final part, which is still in the process of codification, will address the use of practical Qabbalah as greater black magic.


(Aviruth Daath: Cosmology, Man, and the Adversary)

"Bereshith, In the beginning (Genesis 1:1)"

"At the head of potency of the King, He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity-a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed within the concealed of the mystery of En Sof. It split and dis not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called Reshith, Beginning, first command of all."

"The enlightened will shine like the zohar, radiance, of the sky, and those who lead many to righteousness, like the stars forever and ever (Daniel 12:3)"

"Zohar, Radiance! Concealed of concealed struck its aura, which touched and did not touch this point. THen this beginning expanded, building a place worthy of glorious praise. There it sowed seed to give birth, availing worlds. The secret is: Her stock is seed of holiness (Isaiah 6:13)."

"Zohar, Radiance! Sowing seed for its glory, like the seed of fine purple silk wrapping itself within, weaving itself a place, constituting its praise, availing all."

"With this beginning, the unknown concealed one creted the place. This place is called Elohim, God. The secret is: Bereshith bara Elohim, With beginning, ___ created God (Genesis 1:1)." [Zohar 1:15a]

The Zoharic cosmology illustrates the unity of God with the space in which reality steps foward out of the Quatnum Wave Function of En Sof. If En Sof is the Void, then God is the Continuum of Space-Time. It is within this place that life emerged, teeming, with humanity as its pinnacle. A being created "betzelem Elohim" (in the image of God), humanity exists as the reflection of what Qabbalists refer to as Adam Qadmon, or primordial man. Adam Qadmon is the Divine Archetype - man unified with the cosmos. The goal of traditional Judaism, as with many Right-Hand Path religions and philosophies is to realize this unity with the Divine or harmony with Nature. In order to facilitate this perfection of self, man is gifted with two impulses: the yetzer tov (super-ego, or "good inclination") and the yetzer ra (id, or "evil inclination"). The interplay between the yetzer tov and yetzer ra is evident not only in man, but without: "I form the light, and create darkness; I make peace, and create evil - I, the LORD do all these things" (Isaiah 45:7). In a similar manner, the central Pillar of the Tree of Life is the axis which arises from the Pillar of Severity and the Pillar of Mercy standing in tension with each other.

In order to facilitate the ability to choose between the calling of the yetzer tov and the yetzer ra, life must arise from the basic to the compled and intelligent. Thus, the interjection of an anthropic principle.

The anthropic principle is that coded sequence within reality that allows not life to emerge, but rather, intelligent life. It is also most certainly the cosmic provocateur. Hominid species, until the advent of Homo sapiens and Homo sapiens sapiens, were completely and utterly in tune with nature, living as nothing more than simple animals whose only goals were survival and procreation. However, this was not to be the destiny of mankind. At some point in our evolutionary history, something within us changed and we became aware: “for God knows that on the day you eat of [the fruit of the tree of knowledge of good and evil], then your eyes shall be opened, and you shall be as gods, knowing good and evil” (Genesis 2:5).

Such an act of will was prompted by the interlocutor of the Adversary (Heb: hasatan). Far from being the “evil” being portrayed by Christian mythos, the Adversary serves as the archetype of the yetzer ra-that is, the personification of the anthropic principle in the guise of the id. As a contingent of what is considered the Celestial Court, the Adversary tests mankind, goading him into choosing the way he will walk. His purpose, according to a Right-Hand Path frame of reference is to create the opposition which allows man to take the initiative to subjugate the yetzer ra to the yetzer tov, thus creating a perfect state in which humanity may engage in the act of tiqqun, or reparation, a partnership with God as creator.

The perfection of mankind and the completion of tiqqun is to be realized at the Omega Point – the time at the end of the Cosmos when life has unified with the Universal Order to the degree that they prove coterminal.



(Aviruth Daath: Qabbalistic Antinomianism)

“Dan shall be a serpent by the way, an adder in the path, that bites the horse's heels, so that his rider shall fall backward” (Genesis 49:17)”

The above words were spoken by the patriarch, Isaac (Israel) as a prophetic insight to the nature of the tribe that would spring from the loins of his child, Dan. Not only does the tribe of Dan play the role of provocateur in that they are the ones who tended to stray away from the orthodoxy of the time, but an early Judeo-Christian text states that the anti-Christ will arise from the tribe of Dan. When approaching the tribal aggregate as an archetypal representation of man, the Danites played the role of the Adversary, and did so quite well.

The antinomian spirit of the Danites – that of orthopraxy – is one that may be cultivated within, even today. Accessing its current incarnation, however, proves itself a difficult task. The Judaic spectrum in which the Qabbalah has developed and grown has reached a point today that it is as varied as the people who comprise its continuous evolution

On one end of the spectrum are the more or less traditional approaches to Judaism: Orthodox and Conservative Judaism, to varying degrees, consider halakha (Jewish law) as binding today as it was in the past, and their theology has varied little from that of the Talmud and other ancient texts. Standing at the far opposite are the humanist and cultural approaches to Judaism, the most notable of which, Reconstructionist Judaism, holds Judaism as the culture of the Jewish people and an “evolving, religious civilization.”

Irrespective of the variant approaches to halakhah, there is one thing that the vast majority of world-Jewry can agree on: halakha is not a means of self-deification. This is precisely where one finds the ember of qabbalistic antinomianism. Without heedlessly throwing one's self into excess or (for the Jew) breaking away from one's heritage, culture, and people, the transformation of halakha from either a religious mandate or cultural relic into a means of discipline leading to the perfection of self is the perfect inversion of the purpose of halakha.

The two motivating forces behind halakha are to prepare the self to unite with and radiate the effulgence of En Sof Or and to prepare the nation (Israel the people, not the political state) for the advent of the utopian, messianic age.

One inverts this, not by abandoning halakha itself, but by using it as a form of discipline used to develop self-mastery (in the case of a non-Jewish qabbalist, any code of conduct should serve the same purpose and end). In the work, Hovoth haLevavoth (Duties of the Heart), R. Bahya ibn Paquda systematically describes how the physical aspects of halakha train the body for the psycho-spiritual aspects of halakha (the “duties of the heart,” for which the text is named). A qabbalistic approach to the Left-Hand Path uses the physical aspects of halakha (or whicever code of conduct) to create a sound mind with which to embrace the boon of the Black Flame. Morning, evening, and nightly ritual are not performed to align one with the will of God, but rather to adjust the body to the demands of greater black magic. The separation of dairy and red meat prescribed by kosher law serve only to remind one that (unlike the view of many religions) death and life are not to be co-mingled, and one should cling to the brilliance of life (physical and psycho-spiritual) above all else.

It is thus that the qabbalist transforms Judaism itself from a religion and culture to a path of perfection and mastery over all aspects of the Self.