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Qlippoth

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"Sitra Ahra" redirects here. For the Therion album, see Sitra Ahra (album).

In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlīppōṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlīppīn, plural of קְלִפָּה qəlīppā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the Sefirot.[1][2] The realm of evil is called Sitra Achra (Jewish Babylonian Aramaic: סִטְרָא אַחְרָא, romanized: sīṭrāʾ ʾaḥrāʾ, lit. 'The Other Side') in Kabbalistic texts.

In the Zohar

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The qlippoth are first mentioned in the Zohar, where they are described as being created by God to function as a nutshell for holiness.[3] The text subsequently relays an esoteric interpretation of the text of Genesis creation narrative in Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky. The verse "Let there be luminaries (מְאֹרֹת məʾoroṯ)," uses a defective spelling of the Hebrew word for "luminaries," resulting in a written form identical to the Hebrew word for "curses." In the context of the Zohar, interpreting the verse as calling the moon and sun "curses" is given mystic significance, personified by a description of the moon descending into the realm of Beri'ah, where it began to belittle itself and dim its light, both physically and spiritually. The resulting darkness gave birth to the qlippoth.[4] Reflecting this, they are thenceforth generally synonymous with "darkness" itself.[5][6]

Later, the Zohar gives specific names to some of the qlippoth, relaying them as counterparts to certain sephirot: Mashchith (Hebrew: מַשְׁחִית, romanized: mašḥīṯ, lit. 'destroyer') to Chesed, Aph (Hebrew: אַף, romanized: ʾap̄, lit. 'anger') to Gevurah, and Hema (Hebrew: חֵמָה, romanized: ḥēmā, lit. 'wrath') to Tiferet.[7] It also names Avon (Hebrew: עָוֹן, romanized: ʿāvōn, lit. 'iniquity'),[8] Tohu (Hebrew: תֹהוּ, romanized: tohū, lit. 'formless'), Bohu (Hebrew: בֹהוּ, romanized: bohū, lit. 'void'), Esh (Hebrew: אֵשׁ, romanized: ʿēš, lit. 'fire'), and Tehom (Hebrew: תְּהוֹם, romanized: təhōm, lit. 'deep'),[9] but does not relate them to any corresponding sefira. Though the Zohar clarifies that each sefira and qlippa is 1:1, even with equivalent partzufim, it does not give all their names.

In Hermetic Qabalah

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Mathers' interpretation

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Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled by Samuel Liddell MacGregor Mathers) equates these forces with the Kings of Edom and also offers the suggestion they are the result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and have since been destroyed.[10] In subsequent Hermetic teachings, the qlippoth have tended, much like the sefiroth, to be interpreted as mystical worlds or entities, and merged with ideas derived from demonology.

In most descriptions, there are seven divisions of Hell; Sheol or Tehom; Abaddon or Tzoah Rotachat; Be'er Shachat Hebrew: בְּאֵר שַׁחַת, lit. 'pit of corruption' or Mashchit; Bor Shaon (Hebrew: בּוֹר שָׁאוֹן, lit. 'cistern of sound') or Tit ha-Yaven (Hebrew: טִיט הַיָוֵן, lit. 'clinging mud'); Dumah or Sha'are Mavet (Hebrew: שַׁעֲרֵי מָוֶת, lit. 'gates of death'); Neshiyyah (Hebrew: נְשִׁיָּה, lit. 'oblivion, "Limbo"') or Tzalmavet; and Eretz Tachtit (Hebrew: אֶרֶץ תַּחְתִּית, lit. 'lowest earth, Gehenna'),[11][12][13][14] twelve qlippothic orders of demons, three powers before Satan, and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet.[citation needed]

Regardie and Crowley

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According to Aleister Crowley, the three evil forms (before Samael), are said to be Qemetial, Belial, and Othiel.[15]

Crowley (who calls them "Orders of Qliphoth")[16] and Israel Regardie[17] list the qlippoth and their associated sephiroth on the tree of life as:

  1. Thaumiel, associated with Kether
  2. Ghogiel, associated with Chokmah
  3. Satariel, associated with Binah
  4. Agshekeloh, associated with Chesed
  5. Golohab, associated with Geburah
  6. Tagiriron, associated with Tiphareth
  7. Gharab Tzerek, associated with Netzach
  8. Samael, associated with Hod
  9. Gamaliel, associated with Yesod
  10. Lilith, associated with Malkuth.

Kenneth Grant

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Kenneth Grant, founder of the Typhonian Order, provided extensive teachings on the Qlippoth, the shadow side of the Kabbalistic Tree of Life, which represent the chaotic, negative counterparts to the ten sefirot. Grant emphasized the importance of understanding and integrating these darker aspects for a holistic spiritual perspective.[18]

In Nightside of Eden, Grant explores the Tunnels of Set, pathways corresponding to the Qlippothic Tree. These tunnels symbolize hidden paths filled with transformative energies beneath the surface of consciousness. Traversing these tunnels involves confronting and integrating darker aspects of the psyche and the universe, which Grant views as crucial for spiritual development.[19]

Grant advocated for balancing light and dark forces, believing that engaging with Qlippothic energies can lead to significant spiritual growth. He often linked the Qlippoth to sexual magic and Tantric practices, suggesting these could harness primal energies for transformation.[20]

Additionally, Grant suggested that H. P. Lovecraft's description of Yog-Sothoth as a conglomeration of "malignant globes" may have been inspired by the Qlippoth. This connection underscores the view that Qlippothic forces are integral to both ancient and contemporary esoteric thought.[21]

Grant's writings incorporate mythological and symbolic references, including Lovecraftian mythology and ancient Egyptian deities, to provide deeper insights into the Qlippothic entities. His works, such as Nightside of Eden and The Magical Revival, are essential for understanding his esoteric teachings and their implications for modern occult practice.[22]

See also

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References

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  1. ^ Mathers (1887), "The Book of Concealed Mystery".
  2. ^ Franck (1926), p. 279.
  3. ^ "Zohar". www.sefaria.org.
  4. ^ "Zohar, Bereshit 9:110". www.sefaria.org. When the moon was united with the sun, the moon had its own light. But after the moon was separated from the sun, it descended to the world of Briyah and was placed in charge of the hosts of Briyah, it belittled itself and diminished its own light. So Kelipot upon Kelipot were created, one above the other, to conceal the inner part. All this occurred to complete the light of the inner part, because without a shell no fruit can be had. This is the reason why it is written: "Let there be luminaries (מְאֹרֹת)," without Vav, which means a curse, because of the Kelipot that emerge due to the diminution of the light of the moon. All this was done for the perfection of the world. Therefore, it is written: "To give light upon the earth" (Gen. 1:15), as these Kelipot emerged in the secret of the shell that precedes the fruit.
  5. ^ "Zohar 2:115b". Archived from the original on 2021-10-10. Retrieved 2021-10-10.
  6. ^ "Full Zohar Online - Mishpatim - Chapter 10". www.zohar.com.
  7. ^ "Zohar 3:279b". Archived from the original on 2021-10-10. Retrieved 2021-10-10.
  8. ^ Zohar Chadash, Tikuna Kadma'ah 31, Sefaria
  9. ^ "Zohar 3:227a". Archived from the original on 2021-10-10. Retrieved 2021-10-10.
  10. ^ Mathers (1887), "Greater Holy Assembly", Chapter XXVI: Concerning the Edomite Kings.
  11. ^ Boustan & Reed (2004), p. [page needed].
  12. ^ Mew (1903), p. [page needed].
  13. ^ Lowy (1888), p. 339.
  14. ^ Pusey (1881), p. 102.
  15. ^ Crowley (1986), p. [page needed].
  16. ^ Crowley (1986), p. 2, Table VIII.
  17. ^ Regardie (1970), p. 82, "Fifth knowledge lecture".
  18. ^ Grant (1991); Asprem (2013); Rees (2022).
  19. ^ Grant (1977); Butler (2011); Fries (2012).
  20. ^ Grant (1991); Flowers (1997); Rees (2022).
  21. ^ Grant (1991); Drury (1989); Harms & Gonce (1998), p. 109.
  22. ^ Karr (2002); Rees (2022).

Works cited

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  • Asprem, E. (2013). Arguing with Angels: Enochian Magic and Modern Occulture. State University of New York Press. ISBN 978-1-4384-4190-0.
  • Boustan, Ra'anan S.; Reed, Annette Yoshiko, eds. (2004). Heavenly Realms and Earthly Realities in Late Antique Religions. Cambridge University Press. ISBN 978-1139453981.
  • Butler, Alison (2011). Victorian Occultism and the Making of Modern Magic: Invoking Tradition. Palgrave Macmillan. ISBN 978-0-230-29470-7.
  • Crowley, Aleister (1986). 777 and Other Qabalistic Writings of Aleister Crowley. Weiser Books. ISBN 0-87728-670-1.
  • Drury, Nevill (1989). The Occult Experience: Magic in the Modern World. Prism Press.
  • Flowers, Stephen E. (1997). Lords of the Left-Hand Path. Runa-Raven Press.
  • Franck, Adolphe (1926). "Relation of the Kabbalah to Christianity". The Kabbalah: Or, The Religious Philosophy of the Hebrews. Translated by I. Sossnitz. New York: Kabbalah Publishing Company.
  • Fries, Jan (2012). Nightshades: A Tourist Guide to the Nightside. Oxford: Mandrake of Oxford. ISBN 978-1906958459.
  • Grant, Kenneth (1977). Nightside of Eden. London: Frederick Muller Limited. ISBN 0-584-10206-2.
  • Grant, Kenneth (1991). The Magical Revival. Skoob Books Publishing.
  • Harms, Daniel; Gonce, John Wisdom (1998). The Necronomicon Files. York Beach, Maine: Red Wheel/Weiser. ISBN 1578632692.
  • Karr, Don (Autumn 2002). "Notes on the Study of Later Kabbalah in English". Journal of the Western Mystery Tradition (3).
  • Lowy, A. (1888). Old Jewish Legends of Biblical Topics: Legendary Description of Hell. Proceedings of the Society of Biblical Archaeology. Vol. 10.
  • Mathers, S. L. MacGregor (1887). The Kabbalah Unveiled. London: Kegan Paul, Trench, Trubner & Co.
  • Mew, James (1903). Traditional Aspects of Hell: (Ancient and Modern). S. Sonnenschein & Company Lim.
  • Pusey, Edward Bouverie (1881). What is of Faith as to Everlasting Punishment: In Reply to Dr. Farrar's Challenge in His 'Eternal Hope', 1879. James Parker & Co.
  • Rees, I. (2022). The Tree of Life and Death: Transforming the Qliphoth. Aeon Books Limited. ISBN 978-1801520065.
  • Regardie, Israel (1970). The Golden Dawn. Llewellyn Worldwide. ISBN 0-87542-663-8.

Further reading

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