I’m just going to start writing and see what I end up with. Seems a lot of different threads floating around in my consciousness, and feel the need to try and tie it all together.
I know I’ve written a lot about love, and it is almost daily what I keep coming back to, as the primary choice I consciously wish to make as far as the energetic state I want to maintain. I’m very aware that some days the flow of life affirming people, and situations I encounter in my life, seems unobstructed. Other days, not so much.
Since I have studied Kabbalistic concepts in depth for many years, I do tend to consciously reflect and apply these principles to my every day life. The two spheres at the top of the tree, after it branches into two streams of energy, one to the right called Chokmah, and one to the left called Binah, are indicative of counter forces. Underneath Chokmah is Chesed, and shows the nature of this side of the tree as being more expansive, and is related to the concept of mercy. Underneath Binah on the left, is Geburah, which shows the nature of this side of the tree to be more constrictive, and is related to the concept of severity. You see, we don’t reside in heaven anymore, at least experientially, and so must learn to grapple, and hopefully master, the art of maintaining equilibrium between these two energies.
If you think of a small child, it helps to get an understanding of these principles. Put any two year olds together with a single toy, and you will see them fighting over it. The idea of sharing is something that has to be learned through experience, as well as the ability to delay gratification. We see ample examples of those in our lives who may be adults physically, but never did master these concepts, for whatever reason. The better we have learned to master our own impulses will reflect in how we parent or mentor those who look to us as role models.
I know this from my own personal experience, having been a parent to two young boys in my 20’s, long before I learned to master much of anything. Then I had my daughter in my mid 30’s. What a world of difference! I must add that my lack of self mastery also reflected in my choice of partners. Sure, I can blame my early circumstances of being in and out of foster homes, physical and emotional abuse by my adoptive father, and a biological mother who passed on the dysfunctional behaviors of being raised by a wealthy alcoholic father. But I’d rather accept responsibility for the reality I live in now.
Wealthy people are only able to hide their level of dysfunction behind a false screen of being considered better than everyone else, as if they somehow deserved it due to good karma having accrued. I know most of them do feel this way, for my step-grandfather was a Freemason who clearly demonstrated this bias in several conversations with him. In his own not so subtle way he indicated that it was appropriate to have a large portion of lower class people to do all the menial labor type jobs at a lower wage. The so called financially privileged do indeed feel as though they somehow are more worthy or deserve their special status, even though by and large they do little to actually improve life for the masses on planet earth. I would go so far as to say it’s harder for them to learn the valuable lessons that teach humility, gratitude, compassion, and genuine love. These traits cannot be bought. And these are the folks in charge.
I write about all this, kind of repetitively, because the frustration so many feel is very real. I’m not saying all wealthy people are insensitive and incapable of real empathy, but almost. And the rest of the population does seem to be falling ever more deeply asleep in some ways. Yes, there are some waking up, but even amongst those, there is no cohesiveness. I worked for the Fair Budget Action Campaign (FBAC) in the state of Washington back in the mid 90’s and saw so many good hearted wonderful people putting out a tremendous amount of energy trying to change a system that was not showing appropriate care or concern for our most marginalized and vulnerable portions of the population. It was like sticking a finger in a tiny hole of a large dam while a huge crack was forming indicating an imminent flood.
I also attended meetings during this time of peace activists who were mostly about 20-30 years older than me. I was in my mid 30’s at the time, and found it interesting that so many of these people had been very active back in the late 60’s and 70’s and early 80’s. They were bemused that people just didn’t seem to be that interested in taking any outward action to help make the world a better safer place to live.
I have noticed this rise and fall of what almost seems like a fleeting fad for a while. Even my good friend here locally just had a booth at a holistic festival, and noted that attendance was down, and there was less interest in what she had to share about the vaccine agenda, chemtrails, GMO’s and the 5G roll out, among other things. Her whole goal is to provide actual research about these topics to help provide educational materials for those who want to know more than what the mainstream media is promoting as truth. Back in the 90’s and early 2000’s these holistic and psychic fairs were quite the draw, and there was a flowering of interest in all these types of alternative subjects.
So, what gives? I will try to tie together my many thoughts on this. I recently read a great deal of information about the Tavistock Institute (https://famguardian.org/Publications/Sh ... n_John.pdf" onclick="window.open(this.href);return false;) and now am almost done reading the book Messengers of Deception: UFO Contacts and Cults by Jacques Vallee. Even though they are each writing with a bit of a slant and I do not agree with everything they have to say on these topics, there is a great deal of information that helps fill in a whole bunch of gaps in figuring out what is actually going on here.
First of all, it is very hard for most people to wrap their minds around the potential long term planning and steering of our consciousness at work here. I guess I just keep opening Pandora’s box and want to know more, and now I can’t even shut the box anymore. Once the picture starts to form, even if some of the pieces are missing, it’s hard to deny what is taking shape.
I took a few moments to just sit, and feel, as I received some kitty love. Writing for me is a form of catharsis, release, as the emotions tend to build up inside from all this information coming in from so many directions, and creates a sense of despair, almost. Like, why do I bother, why can’t I just go back to sleep, literally and figuratively speaking? Tears threaten to flow as I think about it. I just can’t seem to cremate my ability to care, and care deeply, for all life here. http://earthempaths.net/wp/2018/06/01/c ... n-of-care/" onclick="window.open(this.href);return false;
And I see that as a good thing. Also, just because a picture is starting to form, does not in any way mean I have it all figured out. To the contrary, in some ways the picture has a tendency to keep expanding in shape and size, making it difficult, if not impossible to come to any concrete or certain conclusions. Maybe that’s because reality itself is not as solid and constant as we’ve been taught to believe. Just looking at something can make that something begin to change. A couple things to illustrate my point would be what happened when I went for a few TIR (using the traumatic incident reduction techniques) sessions back in early 2014. Some childhood memories morphed into a vivid scene of what at first glance may have been abduction experiences, if not physical, at least astral. Close to five years later I have far more questions than answers. What I have noticed, though, is quite a few have figured out how to cash in on those experiences, and decided to run with it. They “believe”, much like any religious belief, that they “know”, and not only that, they are making a business out of becoming the go to authority figures on this topic. I encourage discussion but hesitate to follow any one figure, or group of figures, dispensing to the rest of us a definitive explanation and projected outcome.
I watched the three part video series of Clif High by Forum Borealis speaking on Antarctica. He mentions the blue chicken cult, which kind of made me laugh, although I do not want to engage, as so many have, in outright and unnecessary meanness. All of us have been played, in one way or another. None of us are free from these pernicious and deceptive influences. And this is where I get back to my original comments about the tree. You see, none of this about which I write can be fully separated from my own inner knowing, visions, and remembrances, that go far beyond the physical, and this current life experience. I am not worried about leaving this world, for I know in truth that even though it feels all so real, and the suffering of so many is as real as it gets here, it is still not even close to all there is. In some ways, I feel entering the physical itself is a form of death, because it seems to have a beginning and end. This is why fear has become such a valuable programming tool here, on both the conscious and unconscious levels.
Even when I was a child I knew something was wrong, at least since I was about four years old. I had an inborn revulsion to wealthy people, as I saw in a very up close and personal way how insensitive and arrogant they were even in my own family. Of course, they, too, sensed something different about me. That’s probably why they had to get rid of me, yet strangely keep tabs on me. And I have always been drawn to systems of deeper knowing that predate our current understandings and occult teachings. The more I delved deep into Kabbalah, astrology, tarot, the Hebrew alphabet, numerology, and so on, the more I began to realize that something was askew. I got over my early religious indoctrination to not look at anything outside what I was being taught to believe without question. But I also began to see that all of these systems have been somewhat altered from their original form. In many cases, study of these systems within the prevailing literature and organizations of recent times and going back at least several hundred years has not demonstrated what I feel was their original purpose. And that is to make better humans beings out of us, capable of expanded thinking and actions.
What’s missing? Simple. Love is missing. It starts with self love, and then radiates out from there. The middle way we keep hearing about, has been hijacked and manipulated to actually draw many earnest seekers astray. Like a dog chasing it’s tail, we go round and round, yet never seem to get anywhere. And love has nothing to do with how much stuff you own, or how good you look, or how many followers you have. They keep us complicit in a system, that even if it’s unconscious, leaves us fearful, full of anxiety, and insecure. And that is by design. How much easier we are to herd in this condition.
Even in the tree, there are no paths leading to Daath. They, in a round about way, steer you off from looking too deep, cautioning about Qliphoth (The Qliphoth/Qlippoth/Qlifot or Kelipot, literally "Peels", "Shells" or "Husks", are the representation of evil or impure spiritual forces in Jewish mysticism, the polar opposites of the holy Sefirot. The realm of evil is also termed Sitra Achra/Aḥra in Kabbalah texts. Wikipedia). Yet, not looking at our own unconscious shadows only causes them to grow in intensity. Thus, why so much cognitive dissonance is growing exponentially in our world today. To look, we would have to see and work through our own part that has lead us to where we are now. And most have not developed the self love to do this, even when they have an inkling this is where their salvation lies.
That’s why I feel so fortunate. One of my childhood memories, regardless of what really happened and where it originated, has to do with having experienced being in this field of love. It was intense, and other worldly, as if time was suspended, and everything even appeared sparkly to my eyes. If you delve into a search for our origins, it will inevitably lead you back to a couple things. One, was the shining god-like beings who actually at first seemed to be interested in helping mankind actuate a larger perspective, worldview, and ability to interact with this reality. Then there is Shekinah, a beautiful radiant feminine being who exemplified love, abundance, and compassion. Then the gods seemed to have went dark, and an infiltrating intelligence appeared on the scene. Stories abound about how they married into royal families of the time, and began a systematic eradication effort to get rid of these more benevolent influences.
Where did they actually come from, when, and why? Many pieces are floating around that provide partial answers, but I certainly don’t see a remotely complete picture, and hesitate to accept the answers provided by others at this time. And why does any of this even matter? Maybe it doesn’t to anyone but me. But it helps, as a form of catharsis really, to unload and unpack this all as cohesively as I can. It brings a certain type of emotional release, and an ability to renew my passion for life, and just being present, even though this is growing to be an increasingly unstable reality, where fear is actually being amped up, albeit largely on an unconscious level. In other words, I do it for myself. I want to continue cultivate the space of love, at least within my own life, for that’s really all I have to offer. And keeping myself clear is absolutely necessary. So I write. It doesn’t cost me anything, but a little time and effort.
And I know I’m not alone in my occasional frustration, and even rage at times that wells up in me from the serious lack of compassion prevalent in this world. I have to clear the deck every now and then, to renew myself. A purging of sorts. I don’t ever want to turn off my faucet that allows an abundance of love to flow through. Otherwise, I just couldn’t handle being here. And I think I’m finally done. Kudos to anyone who manages to get all the way through this. I do share, hoping to inspire and encourage others, who likewise feel the frustration I do, and feel a sense of futility at times. We need to continue being the sign posts that point the way. Love self first, with all that is easy to love, and that which sometimes requires great effort to love and forgive, and all else will fall into place.
I know I didn’t change a thing, but yet I feel better having written it all out. With tremendous mountain moving love for all life, I bid you adieu.
Catharsis
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Catharsis
I see your love shining out from my furry friends faces, when I look into their eyes. I see you in the flower’s smile, the rainbow, and the wind in the trees....
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Re: Catharsis
Ah... Beautiful friend, that was wonderful to read. I fully agree that writing is cathartic and don't underestimate the value of sharing so openly. I often have wondered if my words, written and spoken have any impact. I've come to know they do, it isn't often but when someone reaches out to me to let me know that they heard what was shared it keeps me going.
I am working on a video right now all about how resonance changes our world, especially when we are focused and in the embrace of love. We are moving out of maybes and doubts and when we finally are clear of all our gunk I suspect we will be gifted with new sight.
There's magic in the words we use. I envision how those of old by candle light scripted their insights, especially when we used our ancient languages All this floats through my memory and it is growing more real by day and by night.
I am working on a video right now all about how resonance changes our world, especially when we are focused and in the embrace of love. We are moving out of maybes and doubts and when we finally are clear of all our gunk I suspect we will be gifted with new sight.
There's magic in the words we use. I envision how those of old by candle light scripted their insights, especially when we used our ancient languages All this floats through my memory and it is growing more real by day and by night.
The journey, the challenge is to step into the
projection room and stop being lost in the script.
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Re: Catharsis
I know that ever forming grand picture you speak of Spiritwind. Every time I think I'm ready to put my finger on it and say "ah, so THAT'S what it is", I realize no, that's not quite it either.
It may be that at a certain level, but it certainly is nowhere near the whole ball of wax, and even then the level I do think I see correctly starts to morph just a bit as in "shit, even THAT'S not quite right"...
That's okay though, I'm always in hot pursuit. Or, is it perhaps the other way around?
Hmmmm...
It may be that at a certain level, but it certainly is nowhere near the whole ball of wax, and even then the level I do think I see correctly starts to morph just a bit as in "shit, even THAT'S not quite right"...
That's okay though, I'm always in hot pursuit. Or, is it perhaps the other way around?
Hmmmm...
The unexamined life is not worth living.
Socrates
Socrates
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Re: Catharsis
I found this article on the Qliphoth quite interesting, especially when considering our current reality structure. My, how it has changed in the last three years since I first posted this thread. It is interesting to me that both creative and destructive elements are hard at work, and I find myself feeling the need to apply more attention to balancing these forces within myself. It feels like the grim reaper has been let loose to wreak havoc with great intensity, and the effort to remain in the flow of life and creation is requiring more effort than ever. Fortunately, my intent to master these forces within myself is stronger than ever as well. Interesting to contemplate against the backdrop of what is happening now on a worldwide scale. Maybe we are going through a collective catharsis.
On the nature of the Qlippoth
https://theomagica.com/on-the-nature-of-the-qlippoth
“Since the demons aren’t summoned anymore, they are coming by themselves.” — MÜLLER-STERNBERG, P.9 (it sure seems that way!)
introduction
The following article is an excerpt from a longer introduction to key concepts of Lurianic Kabbalah. The full article covers elements of the history of Lurianic Kabbalah, the cosmology, a more in-depth description of the Sephiroth and their evil counter-forces (Qlippoth) as well as an introduction to classic techniques of the Practical Kabbalah. Obviously, there is wonderful and plenty of literature available on Kabbalah and no need to reproduce concepts here that are well explored already. The nature of the Qliphoth, however, is something that I found less accessible with much fewer (qualified) information available online.
I hope these brief meditations on names and nature of the Qliphoth will therefore be helpful to shed some light on a naturally ‘dark’ topic. Additionally, I decided to provide some additional background and make the chapter on the origin of the Qliphoth according to Lurianic Kabbalah available as well. Let me also point out that all comments below are made from a perspective of Philosophical rather than Practical Kabbalah. The intention of this page is to increase the understanding of the nature of the Qliphoth, rather than providing a framework or method for actively working with them. Should you be interested in the latter, I keep it with Israel Regardie and recommend a qualified psychotherapy as your starting point.
Finally, for a more in-depth introduction to the Qliphoth according to Lurianic Kabbalah let me point you to Gershom Sholem’s groundbreaking book ‘Major Trends in Jewish Mysticism’. It provides an excellent idea of the fluidity of kabbalistic - and more specifically qliphothic - traditions in Jewish history. As a brief internet search will proof to everyone, until today many different interpretations, Latin spellings of Hebrew words and most importantly opinions exist side by side. This offers only one path to the interested reader - to create an authentic and personal understanding (Binah) of the forces dealt with according to one’s own study, meditation and practice.
Note: as the Qliphoth tend to be a relatively unexplored topic in western humanities I haven’t come across an official spelling neither of the term Qliphoth (Kelipoth, Klipot, etc.), nor of the actual names of the ten qliphothic forces. Thus, please consider the spelling below just one option which might be closer to the German literary sources than English language ones. - Also, just to repeat this here, I am not a native English speaker. Any hints on grammar or spelling errors, as well as general feedback are welcome. Simply drop me a note by use of the contact fields in the left sidebar.
1) The Tree of Death
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, 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.
2) On the Nature of the Qlippoth
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.
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.
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.
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.
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.
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.
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’).
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). 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.
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. 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 or ‘Belial‘ which can be translated as ‘TheWorthless Ones’ (german, ‘Die Wertlosen’).
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. 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’).
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.
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 ‘TheFlaming Ones’ (german, ‘DieVerbrenner’).
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, K., 1987, p.396).
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. 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 ‘DieDisputierer’)
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.
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 ‘TheCorrosiveOnes’ (german, ‘DieZersetzer’) or as ‘TheRavensofDeath’.
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.
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. 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’).
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.
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 ‘TheObsceneOnes‘ (german, ‘DieObszönen’).
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. 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.
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 “thedisgracing spirit of nature” (Sohar I. fol. 55a) as the source or reason of Lilith and her sister demons ‘Naama’ and ‘Igrith’.
3) On the Origin of the Qlippoth
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.
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 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 first chapter.
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).
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).
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.
(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, G.,199, p.295)
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).
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.
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.
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.
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.
LVX,
Frater Acher
May the serpent bite its tail.
On the nature of the Qlippoth
https://theomagica.com/on-the-nature-of-the-qlippoth
“Since the demons aren’t summoned anymore, they are coming by themselves.” — MÜLLER-STERNBERG, P.9 (it sure seems that way!)
introduction
The following article is an excerpt from a longer introduction to key concepts of Lurianic Kabbalah. The full article covers elements of the history of Lurianic Kabbalah, the cosmology, a more in-depth description of the Sephiroth and their evil counter-forces (Qlippoth) as well as an introduction to classic techniques of the Practical Kabbalah. Obviously, there is wonderful and plenty of literature available on Kabbalah and no need to reproduce concepts here that are well explored already. The nature of the Qliphoth, however, is something that I found less accessible with much fewer (qualified) information available online.
I hope these brief meditations on names and nature of the Qliphoth will therefore be helpful to shed some light on a naturally ‘dark’ topic. Additionally, I decided to provide some additional background and make the chapter on the origin of the Qliphoth according to Lurianic Kabbalah available as well. Let me also point out that all comments below are made from a perspective of Philosophical rather than Practical Kabbalah. The intention of this page is to increase the understanding of the nature of the Qliphoth, rather than providing a framework or method for actively working with them. Should you be interested in the latter, I keep it with Israel Regardie and recommend a qualified psychotherapy as your starting point.
Finally, for a more in-depth introduction to the Qliphoth according to Lurianic Kabbalah let me point you to Gershom Sholem’s groundbreaking book ‘Major Trends in Jewish Mysticism’. It provides an excellent idea of the fluidity of kabbalistic - and more specifically qliphothic - traditions in Jewish history. As a brief internet search will proof to everyone, until today many different interpretations, Latin spellings of Hebrew words and most importantly opinions exist side by side. This offers only one path to the interested reader - to create an authentic and personal understanding (Binah) of the forces dealt with according to one’s own study, meditation and practice.
Note: as the Qliphoth tend to be a relatively unexplored topic in western humanities I haven’t come across an official spelling neither of the term Qliphoth (Kelipoth, Klipot, etc.), nor of the actual names of the ten qliphothic forces. Thus, please consider the spelling below just one option which might be closer to the German literary sources than English language ones. - Also, just to repeat this here, I am not a native English speaker. Any hints on grammar or spelling errors, as well as general feedback are welcome. Simply drop me a note by use of the contact fields in the left sidebar.
1) The Tree of Death
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, 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.
2) On the Nature of the Qlippoth
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.
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.
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.
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.
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.
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.
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’).
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). 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.
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. 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 or ‘Belial‘ which can be translated as ‘TheWorthless Ones’ (german, ‘Die Wertlosen’).
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. 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’).
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.
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 ‘TheFlaming Ones’ (german, ‘DieVerbrenner’).
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, K., 1987, p.396).
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. 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 ‘DieDisputierer’)
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.
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 ‘TheCorrosiveOnes’ (german, ‘DieZersetzer’) or as ‘TheRavensofDeath’.
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.
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. 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’).
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.
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 ‘TheObsceneOnes‘ (german, ‘DieObszönen’).
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. 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.
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 “thedisgracing spirit of nature” (Sohar I. fol. 55a) as the source or reason of Lilith and her sister demons ‘Naama’ and ‘Igrith’.
3) On the Origin of the Qlippoth
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.
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 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 first chapter.
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).
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).
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.
(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, G.,199, p.295)
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).
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.
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.
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.
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.
LVX,
Frater Acher
May the serpent bite its tail.
I see your love shining out from my furry friends faces, when I look into their eyes. I see you in the flower’s smile, the rainbow, and the wind in the trees....