Qlippoth

 ( Kabbalah ) 

In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (, "peels", "shells", or "husks", קְלִפָּה qəlippā; originally, ) are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the sefirot. The realm of evil is called Sitra Achra () in Kabbalistic texts.

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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. 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 script 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. Reflecting this, they are thenceforth generally synonymous with "darkness" itself.

Later, the Zohar gives specific names to some of the qlippoth, relaying them as counterparts to certain sefirot: Mashhith () to Chesed; Af () to Gevurah; and Hema () to Tiferet. It also names Avon (), Zohar Chadash, Tikuna Kadma'ah 31, Sefaria Tohu wa-bohu (), Tohu wa-bohu (), Esh (), and Tehom (), 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.

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In Hermetic Qabalah

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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. In subsequent Hermetic teachings, the qlippoth have tended, much like the sefiroth, to be interpreted as mystical hell or demon, and merged with ideas derived from demonology.

In most descriptions, there are seven divisions of Hell:

1. Sheol or Tehom "the Deeps"
2. Abaddon "Doom" or Tzoah Rotachat "Boiling excrement"
3. 'Well of Corruption or Mashhith "destroyer"
4. Cistern of Noise (בּוֹר שָׁאוֹן) or "Sticky Mud/Filth" ()
5. Silence or Gates of Death ()
6. Oblivion () or Shadow of Death (צַלְמָוֶת)
7. 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.

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

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

1. Thaumiel, associated with Kether
2. Ghogiel, associated with Chokmah
3. Sathariel, 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.

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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. 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. 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 Tantra, suggesting these could harness primal energies for transformation. 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.

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See also

• Fallen angel
• Goetia
• Tohu and Tikun
• Yetzer hara

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Works cited

• E. Asprem (2025). 9781438441900, State University of New York Press. ISBN 9781438441900
• (2025). 9781139453981, Cambridge University Press. ISBN 9781139453981
• Alison Butler (2025). 9780230294707, Palgrave Macmillan. ISBN 9780230294707
• Aleister Crowley (1986). 9780877286707, Weiser Books. ISBN 9780877286707
• Jan Fries (2025). 9781906958459, Mandrake of Oxford. ISBN 9781906958459
• Kenneth Grant (1977). 9780584102062, Frederick Muller Limited. ISBN 9780584102062
• (1998). 9781578632695, Red Wheel/Weiser. ISBN 9781578632695
• I. Rees (2025). 9781801520065, Aeon Books Limited. ISBN 9781801520065
• Israel Regardie (1970). 9780875426631, Llewellyn Worldwide. ISBN 9780875426631

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Further reading

• (1986). 9780809127696, Paulist Press. ISBN 9780809127696
• Kenneth Grant (1994). 9781871438673, Skoob. ISBN 9781871438673
• Gershom Scholem (1974). 9780812903522, Quadrangle/New York Times Book Company. ISBN 9780812903522

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External links

• On the Nature of the Qlippoth

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