Qlippoth

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

In the Zohar
The qlippoth are first mentioned in the Zohar, where they are described as being created by God to function as a nutshell for holiness. The text subsequently relays an esoteric interpretation of the text of Genesis creation narrative in Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky. The verse "Let there be luminaries (מְאֹרֹת məʾoroṯ)," uses a defective 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 light, both physically and spiritually. The resulting darkness gave birth to the qlippoth. Reflecting this, they are thenceforth generally synonymous with "darkness" itself.

Later, the Zohar gives specific names to some of the qlippoth, relaying them as counterparts to certain sephirot: Mashchith (מַשְׁחִית) to Chesed, Aph (אַף) to Gevurah, and Hema (חֵמָה) to Tiferet. It also names Avon (עָוֹן), Tohu (תֹהוּ), Bohu (בֹהוּ), Esh (אֵשׁ), and Tehom (תְּהוֹם), but does not relate them to any corresponding sefira. Though the Zohar clarifies that each sefira and qlippa is 1:1, even with equivalent partzufim, it does not give all their names.

Mathers' interpretation
Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled by Samuel Liddell MacGregor Mathers) equates these forces with the Kings of Edom and also offers the suggestion they are the result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and have since been destroyed. In subsequent Hermetic teachings, the qlippoth have tended, much like the sefiroth, to be interpreted as mystical 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 בְּאֵר שַׁחַת or Mashchit; Bor Shaon (בּוֹר שָׁאוֹן) or Tit ha-Yaven (טִיט הַיָוֵן); Dumah or Sha'are Mavet (שַׁעֲרֵי מָוֶת); Neshiyyah (נְשִׁיָּה) or Tzalmavet; and Eretz Tachtit (אֶרֶץ תַּחְתִּית), twelve qlippothic orders of demons, three powers before Satan, and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet.

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

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


 * 1) Thaumiel, associated with Kether
 * 2) Ghogiel, associated with Chokmah
 * 3) Satariel, associated with Binah
 * 4) Agshekeloh, associated with Chesed
 * 5) Golohab, associated with Geburah
 * 6) Tagiriron, associated with Tiphareth
 * 7) Gharab Tzerek, associated with Netzach
 * 8) Samael, associated with Hod
 * 9) Gamaliel, associated with Yesod
 * 10) Lilith, associated with Malkuth.

Kenneth Grant
Kenneth Grant, founder of the Typhonian Order, provided extensive teachings on the Qlippoth, the shadow side of the Kabbalistic Tree of Life, which represent the chaotic, negative counterparts to the ten sefirot. Grant emphasized the importance of understanding and integrating these darker aspects for a holistic spiritual perspective.

In Nightside of Eden, Grant explores the Tunnels of Set, pathways corresponding to the Qlippothic Tree. These tunnels symbolize hidden paths filled with transformative energies beneath the surface of consciousness. Traversing these tunnels involves confronting and integrating darker aspects of the psyche and the universe, which Grant views as crucial for spiritual development.

Grant advocated for balancing light and dark forces, believing that engaging with Qlippothic energies can lead to significant spiritual growth. He often linked the Qlippoth to sexual magic and Tantric practices, suggesting these could harness primal energies for transformation.

Additionally, Grant suggested that H. P. Lovecraft's description of Yog-Sothoth as a conglomeration of "malignant globes" may have been inspired by the Qlippoth. This connection underscores the view that Qlippothic forces are integral to both ancient and contemporary esoteric thought.

Grant's writings incorporate mythological and symbolic references, including Lovecraftian mythology and ancient Egyptian deities, to provide deeper insights into the Qlippothic entities. His works, such as Nightside of Eden and The Magical Revival, are essential for understanding his esoteric teachings and their implications for modern occult practice.