Qlippoth
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In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlippoṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlippin, plural of קְלִפָּה qəlippā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the Sefirot.[1][2] The realm of evil is called Sitra Achra (Jewish Babylonian Aramaic: סִטְרָא אַחְרָא, romanized: siṭrā ʾaḥrā, lit. 'The Other Side') in Kabbalistic texts.
In the Zohar[edit]
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The qlippoth are first mentioned in the Zohar, where they are described as being created by God to function as a nutshell for holiness.[3] The text subsequently relays an esoteric interpretation of the text of Genesis creation narrative in Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky. The verse "Let there be luminaries (מְאֹרֹת)," 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 qlippoth.[4] Reflecting this, they are thenceforth generally synonymous with "darkness" itself.[5][6]
Later, the Zohar gives specific names to some of the qlippot, relaying them as counterparts to certain sephirot: Mashchith (Hebrew: מַשְׁחִית, romanized: mašḥīṯ, lit. 'destroyer') to Chesed, Af (Hebrew: אַף, romanized: ʾap̄, lit. 'anger') to Gevurah, and Hema (Hebrew: חֵמָה, romanized: ḥēmā, lit. 'wrath') to Tiferet.[7] It also names Avon (Hebrew: עָוֹן, romanized: ʿāvōn, lit. 'iniquity'),[8] Tohu (Hebrew: תֹהוּ, romanized: tōhū, lit. 'formless'), Bohu (Hebrew: בֹהוּ, romanized: bōhū, lit. 'void'), Esh (Hebrew: אֵשׁ, romanized: ʿēš, lit. 'fire'), and Tehom (Hebrew: תְּהוֹם, romanized: təhōm, lit. 'deep'),[9] but does not relate them to any corresponding sefira. Though the Zohar clarifies that each of the sefirot and qlippoth are 1:1, even down to having equivalent partzufim, it does not give all of their names.
In Hermetic Qabalah[edit]
Mathers' interpretation[edit]
Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled by Samuel Liddell MacGregor Mathers) equates these forces with the Kings of Edom and also offers the suggestion they are the result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and have since been destroyed.[10] In subsequent Hermetic teachings, the qlippoth have tended, much like the sefiroth, to be interpreted as mystical worlds or entities, and merged with ideas derived from demonology.
In most descriptions, there are seven divisions of Hell; Sheol or Tehom; Abaddon or Tzoah Rotachat; Be'er Shachat Hebrew: בְּאֵר שַׁחַת, lit. 'pit of corruption' or Mashchit; Bor Shaon (Hebrew: בּוֹר שָׁאוֹן, lit. 'cistern of sound') or Tit ha-Yaven (Hebrew: טִיט הַיָוֵן, lit. 'clinging mud'); Dumah or Sha'are Mavet (Hebrew: שַׁעֲרֵי מָוֶת, lit. 'gates of death'); Neshiyyah (Hebrew: נְשִׁיָּה, lit. 'oblivion, "Limbo"') or Tzalmavet; and Eretz Tachtit (Hebrew: אֶרֶץ תַּחְתִּית, lit. 'lowest earth, Gehenna'),[11][12][13][14] twelve qlippothic orders of demons, three powers before Satan, and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet.[citation needed]
Crowley and Regardie[edit]
According to Aleister Crowley, the three evil forms (before Samael), are said to be Qemetial, Belial, and Othiel.[15]
Crowley (who calls them "Orders of Qliphoth")[16] and Israel Regardie[17] list the qlippoth and their associated sephiroth on the tree of life as:
- Thaumiel, associated with Kether
- Ghogiel, associated with Chokmah
- Satariel, associated with Binah
- Agshekeloh, associated with Chesed
- Golohab, associated with Geburah
- Tagiriron, associated with Tiphareth
- Gharab Tzerek, associated with Netzach
- Samael, associated with Hod
- Gamaliel, associated with Yesod
- Lilith, associated with Malkuth.
Kenneth Grant[edit]
Kenneth Grant suggested Lovecraft's description of Yog-Sothoth as a conglomeration of "malignant globes" may have been inspired by the qlippoth.[18]
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See also[edit]
References[edit]
- ^ Mathers (1887), "The Book of Concealed Mystery".
- ^ Franck (1926), p. 279.
- ^ "Zohar". www.sefaria.org.
- ^ "Zohar, Bereshit 9:110". www.sefaria.org.
When the moon was united with the sun, the moon had its own light. But after the moon was separated from the sun, it descended to the world of Briyah and was placed in charge of the hosts of Briyah, it belittled itself and diminished its own light. So Kelipot upon Kelipot were created, one above the other, to conceal the inner part. All this occurred to complete the light of the inner part, because without a shell no fruit can be had. This is the reason why it is written: "Let there be luminaries (מְאֹרֹת)," without Vav, which means a curse, because of the Kelipot that emerge due to the diminution of the light of the moon. All this was done for the perfection of the world. Therefore, it is written: "To give light upon the earth" (Gen. 1:15), as these Kelipot emerged in the secret of the shell that precedes the fruit.
- ^ "Zohar 2:115b". Archived from the original on 2021-10-10. Retrieved 2021-10-10.
- ^ "Full Zohar Online - Mishpatim - Chapter 10". www.zohar.com.
- ^ "Zohar 3:279b". Archived from the original on 2021-10-10. Retrieved 2021-10-10.
- ^ Zohar Chadash, Tikuna Kadma'ah 31, Sefaria
- ^ "Zohar 3:227a". Archived from the original on 2021-10-10. Retrieved 2021-10-10.
- ^ Mathers (1887), "Greater Holy Assembly", Chapter XXVI: Concerning the Edomite Kings.
- ^ Boustan & Reed (2004), p. [page needed].
- ^ Mew (1903), p. [page needed].
- ^ Lowy (1888), p. 339.
- ^ Pusey (1881), p. 102.
- ^ Crowley (1986), p. [page needed].
- ^ Crowley (1986), p. 2, Table VIII.
- ^ Regardie (1970), p. 82, "Fifth knowledge lecture".
- ^ Harms & Gonce (1998), p. 109.
Works cited[edit]
- Boustan, Ra'anan S.; Reed, Annette Yoshiko, eds. (2004). Heavenly Realms and Earthly Realities in Late Antique Religions. Cambridge University Press. ISBN 978-1139453981.
- Crowley, Aleister (1986). 777 and Other Qabalistic Writings of Aleister Crowley. Weiser Books. ISBN 0-87728-670-1.
- Franck, Adolphe (1926). "Relation of the Kabbalah to Christianity". The Kabbalah: Or, The Religious Philosophy of the Hebrews. Translated by I. Sossnitz. New York: Kabbalah Publishing Company.
- Harms, Daniel; Gonce, John Wisdom (1998). The Necronomicon Files. York Beach, Maine: Red Wheel/Weiser. ISBN 1578632692.
- Lowy, A. (1888). Old Jewish Legends of Biblical Topics: Legendary Description of Hell. Proceedings of the Society of Biblical Archaeology. Vol. 10.
- Mathers, S. L. MacGregor (1887). The Kabbalah Unveiled. London: Kegan Paul, Trench, Trubner & Co.
- Mew, James (1903). Traditional Aspects of Hell: (Ancient and Modern). S. Sonnenschein & Company Lim.
- Pusey, Edward Bouverie (1881). What is of Faith as to Everlasting Punishment: In Reply to Dr. Farrar's Challenge in His 'Eternal Hope', 1879. James Parker & Co.
- Regardie, Israel (1970). The Golden Dawn. Llewellyn Worldwide. ISBN 0-87542-663-8.
Further reading[edit]
- Dan, Joseph, ed. (1986). The Early Kabbalah. Paulist Press. ISBN 978-0809127696.
- Fries, Jan (2012). Nightshades: A Tourist Guide to the Nightside. Oxford: Mandrake of Oxford. ISBN 978-1906958459.
- Grant, Kenneth (1977). Nightside of Eden. London: Frederick Muller Limited. ISBN 0-584-10206-2.
- Grant, Kenneth (1994). Cults of the Shadow. Skoob. ISBN 978-1871438673.
- Rees, I. (2022). The Tree of Life and Death: Transforming the Qliphoth. Aeon Books Limited. ISBN 978-1801520065.
- Scholem, Gershom (1974). Kabbalah. Quadrangle/New York Times Book Company. ISBN 978-0812903522.