Have been aspiring to learn more and work with qliphoth since last year, progress is being

made.here is a little information I have to share

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

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kether - thaumiel

kether.png

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
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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

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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.png

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

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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.png

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.png

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

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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.png

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.png
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.png

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’.

click to enlarge

(overview of the Qliphoth according to Western Occultism, for more details on the relation to
the paths on the Etz Chiim ref. Skinner, The Complete Magician’s Tables, p.151)

When you post an article that's not coming from you, it's important to put the link from where
you got it : https://theomagica.com/on-the-nature-of-the-qlippoth/

I highly recommend this book Chiblinks Cosmosman.