Qlippoth

Tree of Death

Hierarchy of The Arch Demons

Demonology Kabballah

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“If I got rid of my demons, I’d lose my angels.” Tennessee Williams

Qlippoth

Source: https://www.themystica.com/qlippoth/

Qlippoth, Hebrew, «shells, husks,» is a term in the Kabbalah tradition means «Lords of Unbalanced Powers» referring to demonic entities from a former universe who survived in the present one. The Qlippoth are the subject of a vast but uncertain demonological lore, which originated from Jewish sources but also was barrowed or came from other sources, and parts expounded upon by later occultist theorists. As with Kabbalah, Qlippoth has several English spellings, a common one is Kelippoth.

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According to Kabbalistic texts, the Qlippoth originated as ruling powers in a universe that existed prior to the current one. It was a realm of unbalanced force that was destroyed during the early stages of the creation of the cosmos. Prior to the writings of Isaac Luria, the Qlippoth were sometimes described in Neoplatonism terms as the last link in the chain of emanation, the furthest thing from God that still possessed enough divine power to maintain existence. In other metaphorical writings the Qlippoth are described as the dying bark on the Tree of Life, similar to actual decaying bark, or the dregs of wine, excrement.

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Frequently Kabbalistic writings suggest that evil is simply the manifestation of the Sephirah Geburah (Severity) taken too far and separated from its proper balancing power of Chesed. The sense of the Qlippoth being a natural part of existence reaches its zenith in the Zoharic comment that everything is a «shell» or «husk» when seen from a higher level of existence, and the kernel in the shell when seen from a lower one.

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The teachings of Isaac Luria give a radically different description of the Qlippoth. This is encompassed in Laria’s description of the Kabbalah; the orderly creation process was interrupted by disaster. The vessels that were meant to contain the seven Sephiroth from Chesed to Malkuth were inadequate, and shattered in the face of the descending current of creative light.

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From the shards of these vessels, brought to life by sparks of divine light still caught within them, the Qlippoth came into being. The rescue of the sparks of light from the Kingdom of Shells is the great theme of Luria’s Kabbalah and is very similar to the Gnostic theology.

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The Qlippoth completely compose the Sitra Achra or «Other Side» the realm of demons. Kabbalah literature describes this demonic realm in great detail; both the school of Burgos in the early Spanish Kabbalah, and the successors of Luria, were active in Kabbalistic demonology.

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The ten best known orders of Qlippoth, meaning negative power, correspond to the ten Sephiroth of the Tree of Life. The corresponding Qlippoth to their respective Sephiroth can be seen in the illustration of the Tree of Life in the Kabbalah article. Every Qlippoth have separate characteristics and attributions.

Qlippoth Order

Names – Characteristics

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Thaumiel – Demonic powers seeking to destroy the unity of God

Augiel – Spreading Confusion of the Power of God

Sathariel - Work to conceal the perfection of God. (Read More Sathariel Angel of Deception Lunar Mysteries click)

Ga'ashekelah – Seek to destroy or devour the substance and thought of creation

Golohab – Attempt to destroy, or burn, these powers as well as what is ruled

Tagirion – Demonic powers causing ugliness and groaning

A'arab Tzereq – The raw, emotional energy with which to overcome obstacles

Samael – Represents the complete desolation of a fallen or failed creation. (Read More Samael Poison of God Fallen Angel click)

Gamaliel – The realm of polluted images that produce vile results

Lilith – Representing all of the worldly pleasures. (Read More Lilith Mother of All Demons Queen of The Night click)

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Such features of the Qlippoth have been incorporated into Kabbalah and other magical organizations. For example, a detailed paper on this subject was once in the required curriculum of the Golden Dawn. Good or bad, evil and the use of demonic powers have always been attractions to man. Qlippoth magic has gained popularity. Kenneth Grant, an English occultist, published several books on magic involving Qlippoth magic. His entities can be identified with those in H. P. Lovecraft's fictional grimoire, the Necronomicon.

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On the Nature of the Qlippoth

Demon's of The Order of The Qlippoth

Sources: https://theomagica.com/on-the-nature-of-the-qlippoth/

https://templeilluminatus.com/forum/topics/demon-s-of-the-order-of-the-qlippoth?groupUrl=qabala-or-tree-of-life

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The dark side of the Etz Chiim is also called the Tree of Death and considered to represent the reverse or occult side of the Tree of Life. It is a diagram of the evil forces or Qliphoth (Hebrew for shells) assigned to each Sephiroth. They represent the counter-forces of the ten divine emanations as described in Lurianic Kabbalah. The Tree of Death, however, essentially is a creation of 20th century Western occultism rather than genuine Jewish Kabbalah. The orthodox origin of the Qliphoth according to Lurianic Kabbalah is described in an abbreviated version in the last chapter of this page.

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(On The Right) you can see the Tree of Life and Tree of Death side by side. Imagine them as two sides of one coin, with hidden pathways connecting their front and back (or better: inverted side) to each other.

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The following chapter will briefly describe each Sephiroth as well as the nature of its equivalent Qliphoth. The intention is to foster a deeper understanding of how the respective divine and demonic forces are related to each other. Bringing together the nature of each Sephiroth and the literal translation of the respective demonic name might proof to be a valuable key for unlocking the dark side of the tree.

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KETHER - THAUMIEL

Kether (hebrew, Crown) represents the first and purest emanation of the Divine. Kether also represent the first moment of creation. It marks the moment of first motion, before non-self turns into self. With regards to spiritual development Kether is the highest point that can be conceptualized theoretically, yet it can not be accessed by our rationale minds. Its symbol is a single point as all differentiations or qualifications merge together in a single indivisible union in Kether.

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The name of Kether’s Qliphoth Thaumiel hasn’t been passed down with a precise translation unfortunately (just like the word Sephira itself). However, its archetype is the nature of the two conflicting forces and thus suggest a translation of The Contending Forces (german, Die Widerstreitenden Kräfte). Thaumiel being the evil side of Kether represents the eternally aggressive tension or duality between two opposing polarities. If all is one and unified in the first ray of light in Kether, all is divided and cleaved in its most inner essence in Thaumiel.

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CHOKMAH - GHOGIEL

Chokmah (hebrew, Wisdom) correlates to the male aspect of Kether which is still completely indistinct in its presence in Kether. This Sephira is therefore also called ‘the father’. Chokmah expresses the idea of overflowing divine vitality and the yet unshaped forces of creation. As Kether is inaccessible to human perception Chokmah can be understood as the point of origin of all dynamics and the beginning of perception.

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Ghogiel (also Ghagiel) represents the antagonism to the well of creative potential and eternal motion in Chokmah. This qliphothic aspect is fully encapsulated in the traditional translation of its name, The Hindering Ones. Ghogiel itself is the nature of blocking and inhibiting the influx of divine motion. Thus, the Qliphoth of Chokmah represents the death of the first seed of creation and the obstruction of the first movement of creative forces in nature.

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BINAH - SATORIEL

Binah is traditionally translated as Understanding or Intelligence and correlates to the female aspect of Kether. Binah is also called ‘the mother’ and within her all formative forces rest which help shaping and balancing the creative potential of Chokmah. If the second Sephira is the archetype of overflowing vitality it is the influence of Binah that grants structure and form to these forces.

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If Binah’s light side represents the starting point of clothing unbound creative forces into equivalent shapes (german, Formwerdung), Satoriel represents the death of creative energy in aid of eternal, lifeless structure. The pursue of Satoriel is to becloud the nature of being behind shapes that fail to reflect the essence they represent. Thus perception and contact with these types of lifeless shapes runs dry on the surface and cannot connect with their inner creative forces. Satoriel is translated as The Concealing Ones (german, Die Verberger).

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DAATH - BELIAL

Daath is traditionally translated as ‘Knowledge’ and often called a Pseudo-Sephira or the 11th Sephira. Daath emerges from the union of Chokmah and Binah; the Zohar therefore quotes Daath as the son of wisdom and intelligence (Sohar III. fol. 291) who is called Knowledge or Insight (ref. Franck, A.; o.A. (1844); p.137).

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Daath is described as a Pseudo-Sephira because at its position in the Etz Chiim no original center of divine power is located. However, Daath is the secret entrance and exit point for the influence of the Sephiroth of the First Triad to manifest in creation. Similarly Daath also is an exit and entrance point on the dark side of the tree that leads down to or up from Yesod.

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The knowledge of Daath is a door that leads from the First Triad to the Second and Third and equally from the light side to the dark side of the tree. The Qliphoth of Daath is blocking passage through this door by creating the notion of knowledge as an end in itself. When curiosity changes to greed for knowledge one loses the actual intent of one’s (spiritual) journey and gets caught in an ivory tower of (secret) information.

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CHESED - GHA AGSHEBLAH

Chesed (hebrew, Mildness) is the forth Sephira and the first of the Second Triad. In kabbalistic sources Chesed also is referred to as ‘the extension of the divine will’, whereas the following Sephira is described as ‘the concentration of the divine will’. This interpretation is supported by the fact that mildness (Chesed) can be understood as the reflection of divine wisdom (Chokmah) on a spiritual level: Chokmah was identified as the overflowing yet still unshaped source of divine creative forces.

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Chesed accordingly is the reflection of this Sephira on a spiritual level. Thus at this point in the tree the forces of Chokmah have been shaped by the influence of Binah and are now ready to expand as the spiritual reflection of the divine will. The Qliphoth of Chesed is the divine force that spreads so far and thin that it breaks due to its own weakness. This Qliphoth represents the misguided and imbalanced love which exhausts and ultimately suffocates its object with its borderless benevolence and tenderness. The Qliphoth of Chesed is called Gha Agsheblah which can be translated as The Smiting Ones (german, Die Zerbrechenden).

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GEBURAH - GOLOHAB

Geburah (hebrew, Severity) is the fifth Sephira and the reflection of Binah in the Second Triad. The forces of giving shape and form are compressed in Geburah to become the severity of court of justice. In order to balance the expansive forces of ChesedGeburah represents the ‘concentration of the divine will’. Equally the fifth Sephira establishes the severity that grants authority to the mildness of Chesed.

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The qliphothic aspect of Geburah is the most easy to explain of all: it is the corybanticseverity and merciless violence which judges according to biased standards. It is wrath against the wave-like, unpredictable motions of life and creation (Chokmah/ Chesed). The Qliphoth of Geburah is prepared to burn the last seed of life in order to maintain an established structure or law. The Qliphoth of Geburah is called Golohab which can be translated as The Flaming Ones (german, Die Verbrenner).

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TIPHARETH - TAGIMRON

Tiphareth (hebrew, Beauty) is the sixth Sephira and the reflection of Kether in the Second Triad. Just like the heart in the human body, Tiphareth forms the centre of the EtzChiim. The idea of beauty as represented by Tiphareth, however, doesn’t aim at aesthetic forms of beauty in the first place. Rather, it is an expression of all spiritual and moral qualities that help to establish a harmonic balance between the influences of Chesed and Geburah (Kiesewetter, 1987, p.396).

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The qliphothic aspect of Tiphareth is represented by all influences that help to conceal rather than unveil beauty. The essence of this demonic nature becomes apparent if one truly tries to understand the meaning of beauty in Tiphareth: here beauty is not a term to coin cultural expressions of physical aesthetics, but it is the most inner nature of creation itself.

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In order to grasp the mystical or secret beauty of nature one depends on an intuitive access uninfluenced by intellect or rationale, i.e. a state of Gnosis or Henosis. The Qliphoth of Tiphareth thus are the forces that hinder man from experiencing this state of union, communion and beauty. They can take shape in any force that creates confusion rather than fusion of heart and mind. The Qliphoth of Tiphareth is called Tagimron which can be translated as TheDisputers (german, Die Streitenden or Die Disputierer)

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NETZACH - GHARAB

Netzach (hebrew, Victory) is the seventh Sephira and thus the first one of the Third Triad. Its nature is hinted at by its position in the tree as the second reflection of Chokmah and the first reflection of Chesed: the term victory has to be understood as the triumph over the opposing forces which were still immanent in Chesed and are fully expressed in Netzach now. Creation has given birth to the fundamental forces of attraction and rejection which can now unfold harmonically in all principles of physical and biological life.

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The Qliphoth of Netzach is represented by these two opposing forces of nature without the influence of wisdom (Chokmah) and mildness (Chesed). If creation starts to produce life as carelessly as it is prepared to destroy it again we can see the demon of Netzach unfold. The Qliphoth of Netzach is called Gharab or Areb-Zereq which can be translated either as The Corrosive Ones (german, Die Zersetzer) or as The Ravens of Death.

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HOD - SAMAEL

Hod (hebrew, Radiance) is the eighth Sephira and the first reflection of Geburah as well as the second reflection of Binah. Expressed in Hod we find the principle idea of fluctuation. This creative idea lay concealed in the strength of Geburah and is founded on the selflessness of Binah. The fluctuation of Hod is the sparkling and twinkling of reflective objects under rays of light. It is the fluidity and flexibility of our thinking mind. With regard to creation it correlates to the idea of multiplication.

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The Qliphoth of Hod is called Samael which can be translated as The Deceitful Ones (german, Die Täuscher) or Poison of God (german, Das Gift Gottes).

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YESOD - GOMALIEL

Yesod (hebrew, Fundament) is the ninth Sephira and the last of the Third Triad; it is also the first reflection of Tiphareth and the second reflection of Kether. The analogy of Yesod in the human body are the genitals. This correlation expresses the positive harmonization of the forces of Netzach and Hod with fertility as their natural result. The Zohar explains this thought with the following words:

“Everything returns to the base it originated from. All mark, all juice, all might is gathered here. All forces of existence pass from this point through the generative organs.” (Der Sohar III. fol. 296)

The idea of the fundament, therefore, is materialized in the process of taking shape of the forces of attraction and rejection (Netzach) in all their diversity (Hod) within creation.

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The qliphothic aspect of Yesod is represented by a distorted or destructive sense of fertility. On a plain physical level this signifies the sexual urge which is never satisfied but always demanding new and stronger stimuli and thus consuming vitality and creativity without offering anything in return. The more general idea of this Qliphoth, however, is any act of creation which is not based on an intention of beauty (in a sense of Tiphareth) and thus fails to generate a creature of beauty. The Qliphoth of Yesod is called Gomaliel or Gamaliel and can be translated as The Obscene Ones (german, DieObszönen).

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Yesod corresponds to the moon, Gamaliel corresponds to the dark side of the moon. This side has often been connected with witches and their craft. The witch cult was a sexual religion with orgiastic elements. Blood was an essential part of this cult since the phases of the moon correspond to the menstrual cycle.

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The monthly blood corresponds to fertility and life and its constant revelation to death. Menstruation is a sign of life that is lost in the blood. Eve represents the fertile phases, while Lilith represents the menstruation phase. The moon is both death and sexuality. The entities that have been associated with this sphere have elements of both sexuality and blood. The magicians’ sacrifice of his own blood and sexual fluids can be found in several of the rituals of witchcraft that are associated with Gamaliel.

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The gods of the witch cult belonging to Gamaliel: Pan, Dionysus, Frey, Baphomet and the medieval Devil. All are Phallic deities, often horned or in the shape of a goat. Among the feminine deities we find mainly dark moon goddesses such as the Greek Hecate, the goddess of witches and phantoms, or goddesses who represent eroticism and sorcery such as Freya, but also goddesses of death like Persephone and the old Norse Hel. Vampiric beings can be found within Gamaliel and are characterized by the combination of life and death, blood and sexuality.

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MALKUTH - LILITH

Malkuth (hebrew, Kingdom) is the tenth Sephira and the only point outside of or below the three Triads at the very end of the Etz Chiim. Malkuth therefore cannot be described as a single reflection of any specific Sephira but has to be understood as a reflection or point of culmination of all nine Sephiroth above her.

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The last Sephira in the Tree doesn’t express a tenth quality of divine forces of creation, yet it is the expression of all focussed and manifested powers above her: Malkuth is the concentration and materialization of all preceding emanations of the divine in a single point. Thus the forces of divine creation take shape in Malkuth just like a king in his kingdom.

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Just like the positive forces of the nine Sephiroth above Malkuth are condensed in this single point, the Qliphoth of Malkuth equally is a culmination of all preceding demonic forces. The shape and influence of this Qliphoth is therefore one and many at the same time; just like it is stated in the Bible: My name is Legion, because there are many of us. (Mark 5:9). The name of the Qliphoth of Malkuth is Lilith or Nahemoth which can be translated as Queen of the Night. The Zohar explains the disgracing spirit of nature (Sohar I. fol. 55a) as the source or reason of Lilith and her sister demons Naama and Igrith.

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Lilith is the mother of demons, and it is within her that the magician must seek the other, Qlipoth. It is toward her that the magical pentagram is pointing. The pentagram of dark magic points toward the earth, the soil, toward ancient times and the primordial. It is here that one finds the Qlipoth. The Qlipoth are the reality that we refuse to see. A dark magician does not, like the adept of the light tradition who stare up at the heavens in search of some heavenly utopian world. A dark magician gazes down toward the earth to seek the treasures that have been hidden for thousands of years. The womb of Lilith is the grave that the dark adept freely enters, down into the kingdom of death and the underworld in an initiatory journey towards rebirth.

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Actually, to find the Lilith Qlipha is the first difficulty for the Qliphotic magician. Lilith is the anti-world to our mundane world, Malkuth. This means that it exists in the middle of our world, but in aspects in which man is normally unaware. Through an exploration of the principals of which the mundane world consists, one can find the Lilith Qlipha by going beyond and against these principles. The normal awakened state of mind is the basic level of consciousness in human existence. Sleep is the absence of the awakened state, and sleep is also the womb of the Lilith Qlipha. Repressed parts of our mind appear in dreams and can often take on a demonic shape reflecting both our desire and our fear.

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An effective way to contact the Lilith Qlipha is to go out in the wild at night and meditate on the shadows and the darkness where objects are no longer visible and instead blur into a dark mist; this is where Lilith can be found. The darkness is her womb, and this is the goal of the magician’s invocations. Countless incantations have been used in attempts to banish Lilith, but for dark magicians in all ages invocations to contact her have also been created. If the following formula is chanted 13 times, Lilith is supposed to appear:

marag ama lilith rimok samalo naamah

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The Lilith Qlipha is ruled by a demoness called Naamah. She has been called the daughter or younger sister of Lilith. In visions she appears as a mighty queen dressed in precious garments and jewels. Sometimes she is seductive, but other times she might have a tyrannical character. When the magician wants to channel the force of the Qlipha, Nammah is called upon. This force is mainly used in rituals regarding the influence and control of the material level.

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Lilith is the dark side of the Shekinah, and she corresponds to the Gnostic Sophia and the tantric Shakti. The Shekinah, Sophia and Shakti, are the wisdom and force that are concealed in the material plane. When she awakens, this dark and hidden goddess can bring man to the divine level. In myths this goddess is compared to a serpent and corresponds to the terrible primordial force that existed in the beginning of time before the male god of light created the world.

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She is Leviathan or Tiamat: the ancient chaos that existed before the cosmos was created. In the Tantric tradition, Lilith appears as the goddess Kali. Kali is the wild red force that dances in ecstasy and destroys with one hand and creates with the other. She is both the poison that brings sleep and at the same time, the wisdom that can awaken.

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“What if some day or night a demon were to steal after you into your loneliest loneliness and say to you: 'This life as you now live it and have lived it, you will have to live once more and innumerable times more' ...... Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you once experienced a tremendous moment when you would have answered him: 'You are a god and never have I heard anything more divine’.” Friedrich Nietzsche

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Qlippoth Tree of Death Hierarchy of The Arch Demons

Source: https://www.soulask.com/the-qliphoth-powers-of-darkness/

The Tetragrammaton consisting of four letters or the Tetragram, is the four-letter Hebrew theonym יהוה‎ (transliterated as YHWH or YHVH), the name of God in the Hebrew Bible. The four letters, written and read from right to left (in Hebrew), are yodh, he, waw, and he. The name may be derived from a verb that means "to be", "to exist".

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Damballa, also spelled Damballah, Dambala, Dambalah, among other variations, is one of the most important of all loa, spirits in Haitian Voodoo and other African diaspora religious traditions such as Obeah. He is traditionally portrayed as a great white or black serpent, originating in the city of Wedo (Whydah or Ouidah) in modern-day Benin

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Video Explanation: The Kabbalah has one of the most daring solutions for the "problem of evil" - it finds the origin of evil as an essential aspect of Divine Emanation and thus Creation itself. In this episode I explore the origins of the Sitra Achra (the Other Side), the inverse of the Divine Sefirot, and the demonic Klippot / Qliphoth (shells of husks) which are said to inhabit this realm.

Qliphoth

Source: https://en.wikipedia.org/wiki/Qliphoth

In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qliphoth (Hebrew: קְלִיפּוֹת qəlīppōṯ, originally Imperial 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 polar opposites of the holy Sefirot.

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Variously translated as qlippoth, qlifot, klifot, kelifot, qelifot, kliffoth, kelipot, qelipot, qelippot, klippot, or kellipot , the realm of evil is also called Sitra Achra (סִטְרָא אַחְרָא sīṭrāʾ ʾaḥrāʾ, the "Other Side") in Kabbalah texts.

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In the Zohar

The Qlippot 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 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky.

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The verse 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 own light, both physically and spiritually. The resulting darkness gave birth to the qlippot. Reflecting this, they are thenceforth generally synonymous with "darkness" itself.

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In Lurianic Kabbalah

In the Kabbalistic cosmology of Isaac Luria, the qlippot are metaphorical "shells" or "peels" surrounding holiness. They are the innate spiritual obstacles to holiness, and receive their existence from God only in an external and circumstantial manner, rather than an internal and direct manner. In this sense, qlippot have a slightly beneficial function, as much like a peel protects a fruit, so do the qlippot technically prevent the flow of Divinity (revelation of God's true unity) from being dissipated as it permeates throughout the various facets of Creation.

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Nevertheless, as a consequence, the qlippoth conceal this holiness, and are therefore synonymous with what runs counter to Jewish thought, like idolatry, impurity, rejection of Divine unity (dualism), and with the Sitra Achra, the perceived realm opposite to holiness. Much like their holy counterparts, qlippot emerge in a descending seder hishtalshelus (Chain of Being) through Tzimtzum (God's action of contracting His Ohr Ein Sof, "infinite light", in order to provide a space for Creation). Kabbalah distinguishes between two "realms" in qlippot, three completely impure qlippot (Hebrew: הַטְמֵאוֹת‎ haṭmēʾōṯ, literally "the unclean [ones]") and the remainder of intermediate qlippot (Hebrew: נוֹגַהּ‎ nōgah, literally "light"). The qlippot nogah are "redeemable", and can be refined and sublimated, whereas the qlippot hatme'ot can only be redeemed by their own destruction.

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Similar to a certain interpretation of the Kabbalistic Tree of Life, the qlippoth are sometimes imagined as a series of concentric circles which surround not just aspects of God, but also one another. Their four concentric terms derived from various phrases used in Ezekiel's famous vision of the Throne of God (Ezekiel 1:4), itself the focus of a school of Jewish mystic thought, "And I looked and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it..."[10]

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The whirlwind, great cloud, and infolding fire are associated with the aforementioned three "impure" qlippot, with the "brightness" associated with the "intermediate" qlippot. In medieval Kabbalah, it was believed that the Shekhinah (God's presence) is separated from the Sefirot by man's sins, while in Lurianic Kabbalah it was believed the Shekhinah was exiled to the qlippot due to the "shattering" of Divinity into Tohu and Tikun, which is a natural part of its cosmological model of Creation.

☯ Dilieh Dark Meditation Music - In The Name of Satan ☯

Thaumiel (twins of God) is the name of one of the Qliphoth in the Kabbalah, the shadow side of the Kabbalistic Tree of Life. It is the shadow of the Sephirah Keter (the crown). While Keter is concerned with the unity of God, Thaumiel represents the dual contending forces, struggling, and it is represented by 2 giant heads with bat-like wings.

The ruler of Thaumiel is Satan. Satan in legend was the chief of the angels, holding a position similar to that of Kether. According to Islamic legend, after God created man, Satan and his angels refused to bow down before Adam. Ralph Austin describes that in the thought of the Islamic mystic, Ibn Arabi, the diabolical principle is that "which resists the Self-Realizing urge to create the own-other object (creation) and insists in the sole right of pure spirit and transcendence, this being the reason for Satan's refusal to obey God's command to prostrate himself to Adam, from jealousy for the integrity of pure spirit." . Seeing this in a Kabbalistic way, this means the refusal of Kether, the pure spirit, to find completion and self-realization through the act of emanation and creation, terminating in Malkuth. Satan therefore represents spiritual pride and arrogance.

Ghagiel (variously Chaigidel, Chaigidiel, or Oghiel), in the belief system of Kabbalah, is the name of the Qliphah corresponding to the Sephirah Chokmah in the Tree of Life. They are demons, the Hinderers, described as black evil giants with serpents entwined around them, and they are attached to lying and material appearances, in opposition to those of reality and wisdom.

In the Kabbalah, the Qliphoth represent the unbalanced force of a particular Sephirah, or attribute of God. Chokmah, or "Wisdom" is the sephira concerned with creative, subjective energy, the phallic force that acts upon Binah, the great mother, the receiver of this energy and giver of form. If Chokmah is not balanced by the force of Binah, it remains proud, unrestricted energy, too stubborn to be bound by the matrix of the mother, unwilling to 'bow down to man' and take material form, as described in the Islamic legend regarding Iblis, or Satan. Therefore, Chokmah becomes Ghagiel, the force that hinders the natural evolution of divine energy flowing down into the creation, through pride and egotism, and maintains itself in the world of illusion and lies.

There are various spellings of their name such as Ghagiel, Chaigiel, Ghogiel, and Chaigidiel. Augiel or Chaigidiel represents the Sphere spreading Confusion of the Power of God. This counter acts with the wisdom of God represented by the Chokmah Sephirah. This creates confusion in God's creation. The cortex of Chaigidiel is called Chogiel, "Those Who Go Forth into the Place Empty of God." and Adam Belial, the Wicked Man, are major demonic powers of this Sphere. Satan is often associated with Beelzebub.

Sathariel (Hebrew סתריאל, Greek: Σαθιήλ) is one of the Qliphoth, corresponding to the Sephirah Binah on the kabbalistic Tree of life. It represents the Concealment of God, which hides the face of Mercy. The form of the demons attached to this Qliphah are of black veiled heads with horns, with hideous eyes seen through the veil, followed by evil centaurs.

The Qliphoth are the shadow of the Sephirot, the chaotic force that exists when the Sephirah is unbalanced. Binah is the Sephirah that gives birth to form, the great mother of the cosmos, the eternal womb. Through her, the spiritual energy of Keter and Chokmah are woven into the matrix that eventually becomes matter. But when this force is unbalanced, then the spiritual principle is hidden, matter is taken to be simply matter, and is not understood to be simply condensed energy, which is crudified spirit. Binah, the giver of form, becomes Sathariel, the concealer of spirit.

Sathariel is described in the Book of Enoch as the 17th Watcher of the 20 leaders of the 200 fallen angels. The name is believed to be of Babylonian origin and a combination of shetar and el (God) with the name meaning "side of God". Michael Knibb believes the name to mean "Moon of God" or "Dawn of God" based on the Ge'ez copies of the Book of Enoch.

The Qliphoth of Daath is knowledge that isn’t brought to or re-unified with life. At the same time the Qliphoth of Daath can take the opposite shape and present itself in the contempt and demise of knowledge. Either way, the Qliphoth of Daath is taking the most precious value from knowledge - making it a door and passage from one perspective and state of being to another. The Qliphoth of Daath is called Belial which can be translated as TheWorthless Ones (german, Die Wertlosen).

Gha'agsheblah is the Qliphah corresponding to the Sephirah Chesed, Lovingkindness. It is described as the disturber of all things, and the form of its demons are of black, cat-headed giant. The Qliphoth of Chesed is the divine force that spreads so far and thin that it breaks due to its own weakness. This Qliphoth represents the misguided and imbalanced love which exhausts and ultimately suffocates its object with its borderless benevolence and tenderness.

Golachab is the Qliphah corresponding to the Sephirah Geburah on the kabbalistic tree of life. Its name means the ‘Burners with Fire’, and the image of the demons associated with it are of enormous black heads like a volcano in eruption. The Qliphoth are the shadow of the Sephirot, the chaotic force that exists when that sephirot is out of balance. Geburah is the sephirot of Restraint, which takes away that which is unnecessary in the cosmos, destroys the wicked, fights evil and injustice, and maintains an equilibrium with Chesed, Loving kindness. However, it is obvious to see that when this force is out of balance, it becomes too destructive, and burns that which shouldn't be burned. While the Klipot of Chesed may represent unbridled conservatism, Golachab represents unbridled radicalism and tyranny, that brooks no opposition, and executes all its opponents.

Golohab (Hebrew GVLHB, "Burners") in Kabbalistic tradition are the Qlippoth or demonic powers associated with Geburah, the fifth Sephirah of the Tree of Life. They are called Zaphiel. Their traditional form is that of enormous hideous heads with open mouths, like volcanoes belching smoke and flames. Their cortex is Usiel, and arch demon is Asmodeus. Golohab fittingly opposes Geburah, the Sephirah of the powers of severity, harshness, judgment.

Thagirion is the qliphah associated with the sephirah Tiferet in the kabbalistic Tree of life. It means the disputers, the painful movers, and the demons called the Zomiel are attributed to it, great black giants that are always working against each other. Tiferet is the sephirah of harmony, and the balance of different forces, which in particular balances the giving powers of Chesed, Loving kindness, with the restraining power of Geburah.

Implicit in the idea of balancing and synthesis is also the idea of stress and strain, and the swinging backwards and forth between the different forces. Chesed and Geburah often work against each other, and the pendulum must be allowed to swing between them. If the pendulum is forced to stay still, in the middle, due to an excess of Tiferet, then undue stress and pain is felt, as these forces are not given room to breathe. Therefore Tiferet, beauty, becomes Thagirion, the disputers.

Thagirion plays a role similar though inverse to that of Tiferet in the Tree of Life, in stopping the different forces from falling apart from each other, and maintaining the shape of the tree, although in the case of Thagirion, it maintains and sustains the ugly and evil forces together. Another important role of Tiferet is that of Saviour, and in Christian Kabbalah it is through Tiferet, the Son, that the father is known. Thagirion could be said to be the negative aspect of this dogma, the harsher doctrines that condemn all who dare defy their particular brand of beauty to everlasting hell and fire.

A'arab Zaraq is the Qliphah corresponding to the Sephirah Netzach on the Kabbalah's tree of life. It translates as 'The Ravens of Dispersion', and the demons associated with it are hideous, demon-headed ravens issuing forth from a volcano. The Qliphoth are the unbalanced force of a particular sephirah. Netzach is the sephirah 'victory', the ability of raw, emotional, passionate energy to overcome obstacles, but it needs to be balanced by Hod, the ability to rationalize and exercise a degree of self-control.

If it is not balanced it becomes uncontrolled passion, desire, greed and covetousness, the dark side of Venus, which is unbridled lust. The Qliphoth of Netzach is represented by these two opposing forces of nature without the influence of wisdom (Chokmah) and mildness (Chesed). If creation starts to produce life as carelessly as it is prepared to destroy it again we can see the demon of Netzach unfold.

The Qliphoth of Hod similarly is founded on the idea of a radiating object: our eyes are blinded and cannot look behind the radiating surface. Unauthentic brilliance can be understood as the beginning of illusion and deceit. In the realm of the mind the shadow of Hod therefore is represented by the lie, artfulness or beguilement. At the same time the demon of Hod correlates to the ideas of fickleness, hesitation and lack of determination - the negative fluctuations of our mind.

In The Holy Kabbalah (Arthur Edward Waite, 255), Samael is described as the "severity of God", and is listed as fifth of the archangel of the world of Briah. Samael is said to have taken Lilith as his bride after she left Adam. According to Zoharistic cabala Samael was also mated with Eisheth Zenunim, Na'amah, and Agrat Bat Mahlat — all angels of sacred prostitution. Samael is sometimes confused in some books with Camael, an archangel of God, whose name means "He who sees God". Also "He who is like God ". Kemo (Like), (El), God. Aramaic/Hebrew.

The qliphothic aspect of Yesod is represented by a distorted or destructive sense of fertility. On a plain physical level this signifies the sexual urge which is never satisfied but always demanding new and stronger stimuli and thus consuming vitality and creativity without offering anything in return. The more general idea of this Qliphoth, however, is any act of creation which is not based on an intention of beauty (in a sense of Tiphareth) and thus fails to generate a creature of beauty.

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Gamaliel is the Qliphah associated with the Sephirah Yesod on the kabbalistic Tree of Life. It translates as 'The Obscene Ones', and the demons associated Yesod is the Sephirah that collects all the energy from the Sephiroth above it, stores these archetypal ideas in the unconscious, and expresses them in their correct time. It is associated with the sexual organs, and unconscious sexual desire.

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It can be seen that without the correct expression of the images stored in Yesod, either through physical expression in Malkuth, or by transcending them in Tiphereth, an unhealthy sexual repression exists. It is believe that priests who choose to become celibate end up molesting children do this because they did not know how to correctly channel and balance the energy in Yesod. The unconscious imagery in Yesod therefore becomes more and more perverse, eventually becoming Gamaliel, the obscene.

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Lilith’s influence continue into the next Qlipha. Here she has taken a more personified shape as the ruling demoness of Gamaliel. The position of Lilith on Gamaliel plays an important part in her role as the queen of the world, and it is from here that she controls the world by being its hidden, underlying force.

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Gamaliel is the shadow of anima mundi, the 'world soul', Gamaliel is the dream sphere and the dark side of Yesod. The dreams that man normally cannot or does not wish to remember in the waking state, can be found within Gamaliel. These dark dreams have a revealing character and expose sides of oneself that one might not want to accept. The dark dreams are censored by the super ego and are repressed to the Gamaliel Qlipha. Thus Gamaliel is the 'Qlipha of dark dreams'.

In Jewish mysticism Lilith is the original moon that radiated from its own force and thus refused to yield to the sun. Therefore, the moon was punished by only being allowed to reflect the light of the sun. Lilith is the primeval feminine force that has been banished since there was no room for it. In Lilith's stead has been placed Eve. Eve is the good, cool woman who subordinates herself to the bidding of the male god.

Lilith is the hot and dark demoness who was forced into exile. Through her condemnation Lilith has passed into a shadowy existence and become a Qliphotic existence. The lunar aspect of Lilith chiefly belongs to the Qlipha and a demoness. As a Qlipha she is the wild and dark nature that is the nightside of the material plane and that opens the gates to the other side. As a demoness, she rules the Gamaliel Qlipha that corresponds to the dark side of the moon and the forbidden regions of the dream plane.

Lilith Qlippoth Tree of Death Hierarchy of The Arch Demons

On the Origin of the Qlippoth

“The Devil is composed of God’s ruins”

— ELIPHAS LEVI, DOGMA AND RITUAL, P.46

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The Qliphoth are the evil forces that exist within creation. Their coming into existence was one of the central philosophical problems dealt with after the forced displacement of Jews from Spain in 1492. Similarly like World War II positioned the theodicy problem (i.e. How can a merciful God allow evil in creation?) in the centre of Christian speculation, it was the banishment from Spain in 1492 that was perceived as similar fundamental and unanswerable paradox for the Jewish communities. After all, the Jews were God’s chosen people, yet the banishment from Spain had destroyed the first perceived state of freedom and homeland since the destruction of the Second Temple.

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During his short years in Safed – where many Kabbalists arrived from Spain – it was Isaac Luria who tried to answer this unanswerable question with revolutionary freedom of thought. His main key was to transcend the idea of a fall of man from the Garden of Eden into the actual process of creation of the world itself. Thus, with a single stroke he transcended the origin of evil from human to cosmic level. This revolutionary thought of a cosmogonic fall of creation will be sketched out in a highly abbreviated and insufficient form in this chapter.

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The Lurianic process of creation starts with a voluntary act of the Divine to confine itself within itself. The Divine in the final state before creation is called Ain Soph Aur which can be translated as borderless light of non-creation. In order for the Divine to become diversified and active in creation it had to create a space, a vacuum of non-being into which it could immerse itself by help of a sequence of ten subsequent emanations from the Ain Soph Aur. Nine of these emanations would express one perfect aspect of the nature of the Divine each and they would all unite and come together in the tenth. For these emanations – and all subsequent creation – however, to be differentiated from the perfect borderless light (Ain Soph Aur) they had to be in a confined space of emptiness which they could subsequently fill with life. This ongoing process of the Divine confining itself within itself in order to create space for creation is a key concept of Lurianic Kabbalah and called Zimzum (also, Tzimtzum).

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Into this vacuum of non-being the Divine released a single ray of light. This ray of light emerged from the Ain Soph Aur, entered into the empty space of creation and started to bring forth the matrix of all life in ten distinct emanations. These emanations are illustrated as ten ‘first-lights’ which the author of the Sefer Yetzirah introduces by the name of Sephira (singular) or Sephiroth (plural).

One by one, each light would be captured in a vessel made of clay in order to transfer their state of pure being into one of becoming and creation. Each vessel had a specific name, function and shape, perfectly expressing the idea of creation it represented and brought to life by the light it captured. The sequence of filling these vessels with light is called Seder Hishtalshelus (the order of development).

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This process went well for the first four Sephiroth, which all came forth from the veil of non-being into the vacuum of creation. The shell of the fifth Sephira, however, turned out to be not solid enough in order to capture the light that emanated into it. The fifth point or light and vessel in the sequence of creation was dedicated to the idea of Strength or Severity (hebrew, Geburah). Thus the clay vessel broke due to the overflowing light of Strength in it and the process of creation continued with the remaining five Sephiroth.

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(Note: the process creating an additional and new fifth vessel in Geburah was the focus of in-depth speculation and part of a highly sophisticated process designed by Luria and his successors. However, due to its complexity we will not explain it here but rather point to the following source for further reading: Scholem, 1996, p.295)

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Yet, even though creation continued the original vessel of Geburah couldn’t be restored. This, finally, is the way how evil managed to enter into creation by shape of untamed Strength or Severity. This momentous event during the first ten emanations is called Schebirath ha-Kelim (hebrew, breaking of the vessels) and marks the birth of the ten original demonic forces, called Qliphoth (hebrew, shells).

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The broken parts of the original vessel of Geburah sank down to the bottom of the Zimzum space of creation. Just like droplets of oil remain on the surface of a broken clay vessel the light of creation remained captured on these shells. It is these remains of divine light which are the reason why the broken shells weren’t lifeless but filled with a shadow-like yet highly effective state of demonic being.

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This process lays open the essential nature of the Qliphoth according to Lurianic Kabbalah. Just like flames devour its own aliment while burning, the only reason for the Qliphoth to come into being were the original sparks of divine light captured on their shells. In case one managed to separate the oil from the clay surface or the flame from the coal the flame immediately disappeared and the coal was left without life.

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The Qliphoth therefore continuously strive for new aliment, just like flames constantly need new coals to keep burning. Yet, at the same time they destroy their very reason for being when they come in touch with it. It is this paradox of using creation to maintain the existence of destruction that marks the essence of demonic forces in Lurianic Kabbalah.

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This is also the reason why Western occultists started to call this dark side of the Etz Chiim the Tree of Death. The forces who came to life in the process know as Schebirath ha-Kelim cannot be mistaken for demons in a graeco-egyptian or medieval sense. The Qliphoth aren’t former celestial or chthonic deities related to a foreign cult or religion which were redefined by Kabbalists at a later point. The Qliphoth are an authentic kabbalistic creation in order to explain evil in creation. As each of them reveal by nature of their name their urge is to conceal and suffocate the seeds of life – and to ultimately destroy man’s aspiration and pursuit of finding beauty in every aspect of creation.

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LVX,
Frater Acher
May the serpent bite its tail.

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“The Devil is composed of God’s ruins” ELIPHAS LEVI, DOGMA AND RITUAL, P.46

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“Since the demons aren’t summoned anymore, they are coming by themselves.” MÜLLER-STERNBERG, P.9

Black Oath - Ov Qliphoth and Darkness

Lyrics

Bring us back in time..

While shapeless form came

With hateful eyes

Longing creatures crying..

Still unsatisfied

Ten are rising from below

To rape what bright as stars

Kabalistic power soon to be denied

Hands of darkness rise

To reap knowledge kept inside

10 are seals to break

And 10 their ancient names

Carrying blood, disgrace while elements

Are melting in fire

Angels beg for mercy but still

There's hunger to satisfy

Where were you when they cried, for

Whom they drown in tears..return

Your soul to sleep again

A new religion.. ov Qliphoth and darkness

Where are you know they died..return

Your soul to rest in pain ..as a new creed

Is about to see light

Sephiroth ..your secret is stolen!

I endured the pain

And crucified myself

But my will was never buried

Steal the elements

And divine knowledge

Left hand path the way I am falling!

Acherontas - Ma-IoN (Formulas of Reptilian Unification) Official Video

Lyrics

RELEASE! All lives and all deaths heed but one single call Ya! Nur-I Siyah – O Black crown jewel of GOD!. Not one soul or spirit in these worlds three can unchain their longing hearts without tasting your MYSTERY. Specters begone! For my eyes pierce the night in search for that one mind-blinding sight that shall return the shadowed throngs into ash and lifeless dust, dreams into Death and the wrong into just. And the just into a blade to flay my withering skin and a torch to light my own funeral pyre that shall lend the Peacock-Phoenix its blazing wings rending the skyline with untamable fire…

GOD! It was for you a man I became and clothed my true nature in a garment of shame to praise you in a billion of shapes and names though they all resounded like one and the same. Like a rod of black lightning striking the tower your eye pierced through the dark night of my soul for there can be no other goal of my inmost desire when my hungering heart belongs to FIRE.

“Prisad vare Lucifer! Ljuset av min mördade värld sjung min blödande lunga emot avgrundahimmel, sanningens fasa där divisionens vita lik drunkar I förenings mitt och ultplåningens stjärnglans svämmar över I midnattsljus!”

He who dares to unlock the night’s leaden gates and spill his own blood upon the pages of date, he who dates to meet that vile monstrous gaze that waits at the end of the infernal maze and dive without fear into the yawning abyss and steal from the wildest of witches a kiss. Yes, but he has the serpent of old come to bless with a light that blinds both life and Death.