Qlippoth
Impure spiritual forces in Kabbalah
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In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlippōṯ, lit. "peels", "shells", or "husks", sg. קְלִפָּה qəlippā; originally, Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlippin) 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: siṭrā ʾaḥrā, lit. 'the Other Side') in Kabbalistic texts.
In the Zohar
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,[4] 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 plural form for "luminous body, light source" (מְאוֹרוֹת), 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.[5] Reflecting this, they are thenceforth generally synonymous with "darkness" itself.[6][7]
Later, the Zohar gives specific names to some of the qlippoth, relaying them as counterparts to certain sefirot: Mashhith (Hebrew: מַשְׁחִית, romanized: mašḥīṯ, lit. 'destroyer') to Chesed; Af (Hebrew: אַף, romanized: ʾap̄, lit. 'anger') to Gevurah; and Hema (Hebrew: חֵמָה, romanized: ḥēmā, lit. 'wrath') to Tiferet.[8] It also names Avon (Hebrew: עָוֹן, romanized: ʿāvon, lit. 'iniquity'),[9] Tohu (Hebrew: תֹהוּ, romanized: tohu, lit. 'formless'), Bohu (Hebrew: בֹהוּ, romanized: bohu, lit. 'void'), Esh (Hebrew: אֵשׁ, romanized: ʿēš, lit. 'fire'), and Tehom (Hebrew: תְּהוֹם, romanized: təhom, lit. 'deep'),[10] but does not relate them to any corresponding sefirot. Although the Zohar clarifies that each sefira and qelippa has a one-to-one match, even with equivalent partzufim, it does not give all their names.[citation needed]
In Hermetic Qabalah
Mathers' interpretation
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.[11] 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.[citation needed]
In most descriptions, there are seven divisions of Hell:[12][13][14][15]
- Sheol or Tehom "the Deeps"
- Abaddon "Doom" or Tzoah Rotachat "Boiling excrement"
- 'Well of Corruption בְּאֵר שַׁחַת or Mashhith "destroyer"
- Cistern of Noise (בּוֹר שָׁאוֹן) or "Sticky Mud/Filth" (Hebrew: טִיט הַיָוֵן)
- Silence or Gates of Death (שַׁעֲרֵי מָוֶת)
- Oblivion (Hebrew: נְשִׁיָּה) or Shadow of Death (צַלְמָוֶת)
- Lowest Earth (אֶרֶץ תַּחְתִּית)
There are also 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]
The Golden Dawn and Aleister Crowley
In the late 19th century, The Hermetic Order of the Golden Dawn began teaching about the qlippoth in relation to the sephiroth. Much of the orders material was stolen and republished by Israel Regardie as the book "The Golden Dawn", and the table of magical correspondences by Aleister Crowley as the book 777.
Regardie[16] and Crowley[17] list the qlippoth and their associated sephiroth on the tree of life as:
| Qlippoth | Description given by Golden Dawn and Crowley, resp. | Sefirah |
|---|---|---|
| Thaumiel | "The two contending Forces" / "Dual Contending Forces" | Keter |
| Ghogiel | "The Hinderers" / "Hinderers" | Chokmah |
| Satariel | "The Concealers" / "Concealers" | Binah |
| Agshekeloh | "The Breakers in Pieces" / "Breakers in Pieces" | Chesed |
| Golohab | "The Burners" / "Burners" | Gevurah |
| Tagiriron | "The Disputers" / "Disputers" | Tiferet |
| Gharab Tzerek | "The Ravens of Death" / "Dispersing Ravens" | Netzach |
| Samael | "The Liar or Poison of God" / "Deceivers" | Hod |
| Gamaliel | "The Obscene Ones" / "Obscene Ones" | Yesod |
| Lilith | "Queen of the Night and of Demons" / "The Evil Woman or (simply) The Woman" | Malkuth |
Kenneth Grant
Kenneth Grant, founder of the Typhonian Order, provided extensive teachings on the qlippoth. 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 sex magic and Tantric practices, suggesting these could harness primal energies for transformation.[20] Grant suggested that H. P. Lovecraft's description of Yog-Sothoth as a conglomeration of "malignant globes" may have been inspired by the Qlippoth, part of his view that Qlippothic forces are integral to ancient and contemporary esoteric thought.[21]