Qliphoth

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In the Zohar, Lurianic Kabbalah and Hermetic Qabalah, the qliphoth/qlippoth/qlifot[1] or

kelipot (Hebrew: ‎‫ ְק ִל יּפֹות‬qəlīpōṯ, originally Aramaic: ‫ְק ִל יִּפ ין‬‎ qəlīpīn, plural of ‫ְק ִל ָּפה‬‎ qəlīpā; literally
"peels", "shells", or "husks"),[2] are the representation of evil or impure spiritual forces in Jewish
mysticism, the polar opposites of the holy Sefirot.[3] The realm of evil is also termed Sitra Achra
(Aramaic: ‫ִס ְט ָר א ַא ְח ָר א‬‎sīṭrāʾ ʾaḥrāʾ, the "Other Side") in Kabbalah texts.

Contents
In the Zohar
In Lurianic Kabbalah
Hermetic Qabalah magical views
Mathers' interpretation
Crowley, Regardie, and Heidrick
In popular culture
See also
Notes
References

In the Zohar
The Qlippot are first mentioned in the Zohar, where they are described as being created by God to
function as a literal nutshell for holiness.[4] 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. 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.[5] Reflecting this, they are
thenceforth generally synonymous with "darkness" itself.[6]

Later, the Zohar gives specific names to some of the qlippot, relaying them as counterparts to certain
sephirot: Mashchith (Hebrew: ‎‫ ַמ ְׁש ִח ית‬mašḥīṯ, "destroyer") to Chesed, Aph (Hebrew: ‎‫ ַא ף‬ʾap̄ , "anger") to
Gevurah, and Chemah (Hebrew: ‫ה‬ ‎ ‫ ֵח ָמ‬ḥēmā, "wrath") to Tiferet.[7] It also names Avon, (Hebrew: ‫ן‬‎ ‫ָעֹו‬
ʿāvōn, "iniquity"),[8] Tohu (Hebrew: ‫ּו‬‎ ‫ ֹת ה‬ṯōhū, "formless"), Bohu (Hebrew: ‫ּו‬‎ ‫ ֹב ה‬ḇōhū, "void"), Esh
(Hebrew: ‎‫ ֵא ׁש‬ʿēš, "fire"), and Tehom (Hebrew: ‎‫ ְּת הֹום‬təhōm, "deep"),[9] but does not relate them to any
corresponding sephira. Though the Zohar clarifies that each of the Sephirot and Qlippot are 1:1, even
down to having equivalent partzufim, it does not give all of their names.

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. 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: ‫ת‬ ‎ ‫ ַה ְט ֵמ אֹו‬haṭmēʾōṯ, literally "the
unclean [ones]") and the remainder of intermediate qlippot (Hebrew: ‫ּה‬ ‎ ‫ נֹוַג‬nōgah, 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.

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] 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. This in turn causes the Sephirot's various "Sparks of Holiness" to be
exiled in the qlippot as well, thereby causing these respective qlippoth to manifest as either the
qlippot nogah or qlippot hatme'ot. From there, the qlippot nogah would be redeemed through the
observance of mitzvah, whereas the qlippot hatme'ot would be indirectly "redeemed" through abiding
by the negative prohibitions put forth by the 613 commandments. In addition to righteous living,
genuine repentance also allows the qlippot to be redeemed, as it retrospectively turns sin into virtue
and darkness into light, and thus deprives the qlippot of their vitality. According to Lurianic Doctrine,
when all the Sparks of Holiness are freed from the qlippot, the Messianic era will begin.

In Hasidic philosophy, which is underlined by panentheistic and monistic thought, the qlippot are
viewed as a representation of the ultimately acomistic self-awareness of Creation. The Kabbalistic
scheme of qlippot is internalized as a psychological exercise, by focusing on the self, opposite to
devekut, or the practice of "self-nullification" in order to better grasp mystic contemplation.

Hermetic Qabalah magical views

In some non-Jewish Hermetic Qabalah, contact is sought with the Qliphoth unlike in the ethical-
mystical Jewish prohibition, as part of its process of human self-knowledge. In contrast, the theurgic
Jewish Practical Kabbalah was understood by its practitioners as similar to white magic, accessing
only holiness, while the danger inherent in such ventures involving the intermingling of holiness and
impure Magic ensured that accessing the Qlipoth remained a minor and restricted practice in Jewish
history.

Mathers' interpretation

Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled
by 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 Qliphoth have tended, much like the sephirot, 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 (‫ְּב ֵא ר ַׁש ַח ת‬, Be'er Shachath — "pit of corruption") or Mashchit; Bor Shaon (‫— ּבֹור ָׁש אֹון‬
"cistern of sound") or Tit ha-Yaven (‫" — ִט יט ַה ָיֵון‬clinging mud"); Dumah or Sha'are Mavet (‫ַׁש ֲעֵר י ָמ ֶות‬,
Sha'arei Maveth — "gates of death"); Neshiyyah (‫" — ְנ ִׁש ָּיה‬oblivion", "Limbo") or Tzalmavet; and Eretz
Tachtit (‫ֶא ֶר ץ ַּת ְח ִּת ית‬, Erets Tachtith — "lowest earth") or Gehenna),[12][13][14][15] twelve Qliphotic orders
of demons, three powers before Satan and twenty-two demons which correspond to the 22 letters of
the Hebrew alphabet.

Crowley, Regardie, and Heidrick

According to Aleister Crowley, the three evil forms (before Samael), are said to be Qemetial, Belial,
and Othiel.[16]

Crowley (who call them "Orders of Qliphoth")[17] and Israel Regardie[18] lists the qliphoth as: ‫תאומיאל‬
(Thaumiel), ‫( עוגואל‬Ghogiel), ‫( סאתאריאל‬Satariel), ‫( געסכלה‬Agshekeloh), ‫( גולחב‬Golohab), ‫תגרירון‬‎
(Tagiriron), ‫( ערב זרק‬Gharab Tzerek), ‫( סמאל‬Samael), ‫( גמיאל‬Gamaliel), and ‫( לילית‬Lilith).

Bill Heidrick gives his own interpretation on the adverse tree, saying that the spellings are "mostly
reconstructions with alternatives. Nonetheless, it is believed that the majority of the above are at least
suitable if not perfect". He also goes on to say that "These names are sometimes called the 'adverse
Sephiroth' instead of the Demonic Orders. A. E. Waite makes this later point in his Holy Kabbalah,
page 256."[19]

In popular culture
The Qliphoth (spelled "Qlippoth") has a heavy role in the "Book of the Fallen" supplement for
Mage: The Ascension, 20th anniversary edition. The Nephandi (Evil Mages) go through a spiritual
journey very heavily influenced by the ideas present in the Qliphoth.
A demonic tree named after the Qliphoth appears in the 2019 video game Devil May Cry 5. The
demon Urizen uses its fruit to gain more power.
In the 2007 visual novel Dies irae, one of the antagonists has a power called "Qliphoth Bacikal".
The astral world's region of darkness is called Qliphoth in Berserk.
 In Fullmetal Alchemist, Edward Elric's door of truth is characterized by the Qliphoth.
In Persona 5, the final area of the game is named the "Qliphoth World".
In Black Clover, Dante, the leader of the antagonist group the Dark Triad, mentions a magic
channel between the underworld and the regular world known as "The Tree of Qliphoth" which
would allow for "Devils" to pour through the world.
In Fate/Grand Order, a 2015 online free-to-play role-playing mobile game, has a character under
the "Foreigner" class based on Abigail Williams. Her noble phantasm is named "Qliphoth
Rhizome".
In Lobotomy Corporation, the Qliphoth is a unit defining the stability of an Abnormality's behavior,
with a minimum of 0, indicated by Qliphoth Counter above each containment unit. At 0, the
Abnormality breaches containment.
In the game Counter:Side, the strongest group of Corrupted Objects are known as the "Demon
Lords of Qliphoth". These beings come from the "Qlipha Dimension" and possesses "Divinity".
Sometimes, these beings has fragments of their power knowns as "Qliphoth Factors", which is
utilized by some Counters who can control or it or if they are chosen by that certain Demon Lord.
Usage of this power, however, is dangerous since it hastens the Global Corruption Rate (or the
destruction of the world).
In the Yu-Gi-Oh! Trading Card Game, there are a series of cards named the "Qliphort", a
portmanteau Qliphoth and fort. Each card's name corresponds to a member of the Qliphoth and a
concept in computing.
In the Pathfinder Roleplaying Game, Qliphoth (spelled "Qlippoth") are an ancient race of Chaotic
Evil outsiders that existed in the plane known as the Abyss long before mortals came into being.
Though the qlippoth originally ruled the plane, the rapid reproduction of demons (formed from
mortal souls sent to the Abyss) caused them to be outnumbered, displaced and nearly wiped out.
Qlippoth are depicted as not only evil but extremely alien to human eyes, composed of
nonsensical flesh and organs or possessing insectoid or squidlike forms, and the mere sight of
them can cause harm to onlookers. Qlippoth seek to eradicate mortal life to end the production of
demons, though a few have acquired worshippers and become demon lords themselves.

See also
Fallen angel
Ohr
Satan
Tohu and Tikun
Tumah and taharah
Yetzer hara

Notes
1. KABBALAH? CABALA? QABALAH? (http://www.kabbalaonline.org/kabbalah/article_cdo/aid/3806
79/jewish/KABBALAH-CABALA-QABALAH.htm) Archived (https://web.archive.org/web/20130330
101301/http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380679/jewish/KABBALAH-CABAL
A-QABALAH.htm) March 30, 2013, at the Wayback Machine from kabbalaonline.org
2. The Kabbalah or, The Religious Philosophy of the Hebrews Adolphe Franck translated by I.
Sossnitz (1926): Relation of The Kabbalah to Christianity page 279
3. The Book of Concealed Mystery translated by Samuel Liddell MacGregor Mathers
4. Zohar 1:19b (https://www.sefaria.org/Zohar.1.19b?ven=Sefaria_Community_Translation&lang=bi),
Sefaria
 5. Zohar 1:20a (https://www.sefaria.org/Zohar.1.20a.5?ven=Sefaria_Community_Translation&lang=b
i)
6. Zohar 2:115b (https://www.sefaria.org/Zohar.2.115b.10?vhe=New_Torat_Emet_Zohar&lang=bi)
7. Zohar 3:279b (https://www.sefaria.org/Zohar.3.279b.1?vhe=New_Torat_Emet_Zohar&lang=bi)
8. Zohar Chadash, Tikuna Kadma'ah 31 (https://www.sefaria.org/Zohar_Chadash%2C_Tikuna_Kad
ma'ah.31?vhe=Zohar_Chadash&lang=bi), Sefaria
9. Zohar 3:227a (https://www.sefaria.org/Zohar.3.227a.10-14?vhe=New_Torat_Emet_Zohar&lang=b
i)
10. Ezekiel 1:4 (King James Version)
11. "The Kabbalah Unveiled: Greater Holy Assembly: Chapter XXVI: Concerning the Edomite Kings"
(http://www.sacred-texts.com/jud/tku/tku34.htm). Sacred-texts.com. Retrieved 2012-12-11.
12. (edit.) Boustan, Ra'anan S. Reed, Annette Yoshiko. Heavenly Realms and Earthly Realities in
Late Antique Religions. Cambridge University Press, 2004.
13. Mew, James. Traditional Aspects of Hell: (Ancient and Modern). S. Sonnenschein & Company
Lim., 1903.
14. Lowy, Rev. A. Proceedings of the Society of Biblical Archaeology, Volume 10, "Old Jewish
Legends of Biblical Topics: Legendary Description of Hell". 1888. pg. 339
15. Pusey, Rev. Edward Bouverie. What is of Faith as to Everlasting Punishment: In Reply to Dr.
Farrar's Challenge in His ʻEternal Hope,' 1879. James Parker & Co., 1881; pg. 102
16. Liber 777 by Aleister Crowley
17. Liber 777. Weiser Books. p. 2. ISBN 0-87728-670-1. "Table VIII." Note: No translation of the
Hebrew is given by Crowley.
18. Israel Regardie. The Golden Dawn. p. 82. ISBN 0-87542-663-8. "Fifth knowledge lecture" Note:
Only the translated names in the parentheses given by Regardie.
19. Magical Correspondences by Bill Heidrick

References
The Early Kabbalah by Joseph Dan
Kabbalah by Gershom Scholem
Qabalah, Qliphoth and Goetic Magic by Thomas Karlsson ISBN 978-0-9721820-1-0

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