Demon's of The Order of The Qlippoth

The Qliphoth are not the opposite of the Sephirot, but the shadow. They are the chaotic forces that are
unleashed when one of the Sephirot is not in balance with the others.
000-Ain-Qemetiel-The !rowd of "ods#
00-Ain Soph-$elial-%ithout "od#
0-Ain Soph Aur-Athiel-&ncertainy#
'ether-Thaumiel-Twins of "od#
Thaumiel twins of "od# is the name of one of the Qliphoth in the 'abbalah, the shadow side of the
'abbalistic Tree of (ife. )t is the shadow of the Sephirah 'eter the crown#. %hile 'eter is concerned
with the unity of "od, Thaumiel represents the dual contendin* forces, stru**lin*, and it is represented
by + *iant heads with bat-li,e win*s.
The ruler of Thaumiel is Satan. Satan in le*end was the chief of the an*els, holdin* a position similar
to that of 'ether. Accordin* to )slamic le*end, after "od created man, Satan and his an*els refused to
bow down before Adam. -alph Austin describes that in the thou*ht of the )slamic mystic, )bn Arabi,
the diabolical principle is that .which resists the Self--eali/in* ur*e to create the own-other ob0ect
creation# and insists in the sole ri*ht of pure spirit and transcendence, this bein* the reason for Satan's
refusal to obey "od's command to prostrate himself to Adam, from 0ealousy for the inte*rity of pure
spirit.. . Seein* this in a ,abbalistic way, this means the refusal of 'ether, the pure spirit, to find
completion and self-realisation throu*h the act of emanation and creation, terminatin* in 1al,uth.
Satan therefore represents spiritual pride and arro*ance.
.Second, it is also that principle which insists on the separate reality of cosmic life and substance and
which denies all primacy to the Spirit. )n other words, it is that principle which would see, to insist on
the separate reality of either pole, at the e2pense of the other, and thus to impair the ori*inal wholeness
of the di3ine e2perience as the -eality by tryin* to se3er the all-important lin, between .own. and
.other. and consi*n each to mutually e2clusi3e isolation in absurdity..%hich neatly fits with the
,abbalistic description of Satan as the master of 'The Dual !ontendin* 4orces'.
!hoc,ma-O*iel-The 5inderers#
"ha*iel 3ariously !hai*idel, !hai*idiel, or O*hiel#, in the belief system of 'abbalah, is the name of
the Qliphah correspondin* to the Sephirah !ho,mah in the Tree of (ife. They are demons, the
5inderers, described as blac, e3il *iants with serpents entwined around them, and they are attached to
lyin* and material appearances, in opposition to those of reality and wisdom.
)n the 'abbalah, the Qliphoth represent the unbalanced force of a particular Sephirah, or attribute of
"od. !ho,mah, or .%isdom. is the sephira concerned with creati3e, sub0ecti3e ener*y, the phallic
force that acts upon $inah, the *reat mother, the recei3er of this ener*y and *i3er of form. )f !ho,mah
is not balanced by the force of $inah, it remains proud, unrestricted ener*y, too stubborn to be bound
by the matri2 of the mother, unwillin* to 'bow down to man' and ta,e material form, as described in the
)slamic le*end re*ardin* )blis, or Satan. Therefore, !ho,mah becomes "ha*iel, the force that hinders
the natural e3olution of di3ine ener*y flowin* down into the creation, throu*h pride and e*otism, and
maintains itself in the world of illusion and lies.
Au*iel 5ebrew Aa6")A(, .5inders.# in 'abbalistic tradition are the Qlippoth or demonic powers
associated with !ho,mah, the second Sephirah of the Tree of (ife. They appear as *iants twined
around serpents. There are 3arious spellin*s of their name such as "ha*iel, !hai*iel, "ho*iel, and
!hai*idiel.
Au*iel or !hai*idiel represents the Sphere spreadin* !onfusion of the 7ower of "od. This counter
acts with the wisdom of "od represented by the !ho,mah Sephirah. This creates confusion in "od's
creation. The corte2 of !hai*idiel is called !ho*iel, .Those %ho "o 4orth into the 7lace 8mpty of
"od..
$eel/ebub, (ord of the 4lies, and Adam $elial, the %ic,ed 1an, are ma0or demonic powers of this
Sphere. Satan is often associated with $eel/ebub. Adam $elial is fre9uently mentioned separately.
$inah-Sateriel-The !oncealers#
Sathariel 5ebrew , "ree,: ;<=>?@# is one of the Qliphoth, correspondin* to the Sephirah
$inah on the ,abbalistic Tree of life. )t represents the !oncealment of "od, which hides the face of
1ercy. The form of the demons attached to this Qliphah are of blac, 3eiled heads with horns, with
hideous eyes seen throu*h the 3eil, followed by e3il centaurs.
The Qliphoth are the shadow of the Sephirot, the chaotic force that e2ists when the Sephirah is
unbalanced. $inah is the Sephirah that *i3es birth to form, the *reat mother of the cosmos, the eternal
womb. Throu*h her, the spiritual ener*y of 'eter and !ho,mah are wo3en into the matri2 that
e3entually becomes matter. $ut when this force is unbalanced, then the spiritual principle is hidden,
matter is ta,en to be simply matter, and is not understood to be simply condensed ener*y, which is
crudified spirit. $inah, the *i3er of form, becomes Sathariel, the concealer of spirit.
Sathariel is described in the $oo, of 8noch as the ABth %atcher of the +0 leaders of the +00 fallen
an*els. The name is belie3ed to be of $abylonian ori*in and a combination of shetar and el "od# with
the name meanin* .side of "od.. 1ichael 'nibb belie3es the name to mean .1oon of "od. or .Dawn
of "od. based on the "e'e/ copies of the $oo, of 8noch.
The corte2 or outer shell of Sathariel is called the order of Sheireil, .The 5airy Ones of "od.. This
demonic order ha3e been described as a blac, labyrinth of chaotic riddles, where (ucifu*e rei*ns. The
ma*icans third eye is opened and dar,ness becomes li*ht if ascension pro*ress throu*h this order. This
results in that the ma*ican learns to see the li*ht of (ucifer and becomes clear seein*.
)n 9liphotic ,abbalah, Sathariel is the third 9liphah after Thamiel and !hai*idel. Sathariel is directly
connected to Thamiel, !hai*idel, Daath, "amchicoth and "olachab. These connections are described
as *ateways or tunnels.
!hesed-"ashe,lah-The Smiters#
"ha'a*sheblah is the Qliphah correspondin* to the Sephirah !hesed, (o3in*,indness. )t is described
as the disturber of all thin*s, and the form of its demons are of blac,, cat-headed *iants.
The Qliphoth of !hesed is the di3ine force that spreads so far and thin that it brea,s due to its own
wea,ness. This Qliphoth represents the mis*uided and imbalanced lo3e which e2hausts and ultimately
suffocates its ob0ect with its borderless bene3olence and tenderness. The Qliphoth of !hesed is called
C"ha A*sheblahD which can be translated as EThe Smitin* OnesF *erman, CDie GerbrechendenD#.
Translation: The SmitersH The Disturbers of All Thin*s#H The $rea,ers in 7ieces, The Disturbin*
Ones
Description: $lac,, cat-headed *iants
7ower: A*itationH 6ampirism, Qliphotic instruction
!omment: Disorderin*, Disruption, Troublin*, Distortion, Dishe3elment
"eburah-"olachab-The Arsonists#
"olachab is the Qliphah correspondin* to the Sephirah "eburah on the ,abbalistic tree of life. )ts
name means the C$urners with 4ireD, and the ima*e of the demons associated with it are of enormous
blac, heads li,e a 3olcano in eruption.
The Qliphoth are the shadow of the Sephirot, the chaotic force that e2ists when that sephirot is out of
balance. "eburah is the sephirot of -estraint, which ta,es away that which is unnecessary in the
cosmos, destroys the wic,ed, fi*hts e3il and in0ustice, and maintains an e9uilibrium with !hesed,
(o3in*,indness. 5owe3er, it is ob3ious to see that when this force is out of balance, it becomes too
destructi3e, and burns that which shouldn't be burned. %hile the 'lipot of !hesed may represent
unbridalled conser3atism, "olachab represents unbridled radicalism and tyranny, that broo,s no
opposition, and e2ecutes all its opponents.
"olohab 5ebrew "6(5$, .$urners.# in 'abbalistic tradition are the Qlippoth or demonic powers
associated with "eburah, the fifth Sephirah of the Tree of (ife. They are called Gaphiel. Their
traditional form is that of enormous hideous heads with open mouths, li,e 3olcanoes belchin* smo,e
and flames. Their corte2 is &siel, and archdemon is Asmodeus.
"olohab fittin*ly opposes "eburah, the Sephirah of the powers of se3erity, harshness, 0ud*ment. As
these powers *o forth to rule firmly but 0ustly the !olohab attempt to destroy, or burn, these powers as
well as what is ruled. 7ossibly it was durin* this turmoil that e3il entered the world as some suspect.
The 9liphothic aspect of "eburah is the most easy to e2plain of all: it is the corybantic se3erity and
merciless 3iolence which 0ud*es accordin* to biased standards. )t is wrath a*ainst the wa3e-li,e,
unpredictable motions of life and creation !ho,mahI !hesed#. The Qliphoth of "eburah is prepared to
burn the last seed of life in order to maintain an established structure or law. The Qliphoth of "eburah
is called C"olohabD which can be translated as CThe 4lamin* OnesD *erman, CDie 6erbrennerD#.
Tiphereth-Ta*eriron-The 5a**lers#
Tha*irion is the 9liphah associated with the sephirah Tiferet in the ,abbalistic Tree of life. )t means
the disputers, the painful mo3ers, and the demons called the Gomiel are attributed to it, *reat blac,
*iants that are always wor,in* a*ainst each other.
Tiferet is the sephirah of harmony, and the balance of different forces, which in particular balances
the *i3in* powers of !hesed, (o3in* ,indness, with the restainin* power of "eburah, restraint. )mplicit
in the idea of balancin* and synthesis is also the idea of stress and strain, and the swin*in* bac,wards
and forth between the different forces. !hesed and "eburah often wor, a*ainst each other, and the
pendulum must be allowed to swin* between them. )f the pendulum is forced to stay still, in the
middle, due to an e2cess of Tiferet, then undue stress and pain is felt, as these forces are not *i3en room
to breathe. Therefore Tiferet, beauty, becomes Tha*irion, the disputers.
Tha*irion plays a role similar thou*h in3erse to that of Tiferet in the Tree of (ife, in stoppin* the
different forces from fallin* apart from each other, and maintainin* the shape of the tree, althou*h in
the case of Tha*irion, it maintains and sustains the u*ly and e3il forces to*ether.
Another important role of Tiferet is that of Sa3iour, and in !hristian 'abbalah it is throu*h Tiferet,
the Son, that the father is ,nown. Tha*irion could be said to be the ne*ati3e aspect of this do*ma, the
harsher doctrines that condemn all who dare defy their particular brand of beauty to e3erlastin* hell and
fire.
The 9liphothic aspect of Tiphareth is represented by all influences that help to conceal rather than
un3eil beauty. The essence of this demonic nature becomes apparent if one truly tries to understand the
meanin* of beauty in Tiphareth: here beauty is not a term to coin cultural e2pressions of physical
aesthetics, but it is the most inner nature of creation itself. )n order to *rasp the mystical or secret
beauty of nature one depends on an intuiti3e access uninfluenced by intellect or rationale, i.e. a state of
"nosis or 5enosis. The Qliphoth of Tiphareth thus are the forces that hinder man from e2periencin*
this state of union, communion and beauty. They can ta,e shape in any force that creates confusion
rather than fusion of heart and mind. The Qliphoth of Tiphareth is called CTa*imronD which can be
translated as CThe DisputersD *erman, CDie StreitendenD or CDie DisputiererD#
Jet/ach-Oreb Gara9-The -a3en of Dispersion#
A'arab Gara9 is the Qliphah correspondin* to the Sephirah Jet/ach on the 'abbalah's tree of life. )t
translates as 'The -a3ens of Dispersion', and the demons associated with it are hideous, demon-headed
ra3ens issuin* forth from a 3olcano.
The Qliphoth are the unbalanced force of a particular sephirah. Jet/ach is the sephirah '3ictory', the
ability of raw, emotional, passionate ener*y to o3ercome obstacles, but it needs to be balanced by 5od,
the ability to rationali/e and e2ercise a de*ree of self-control. )f it is not balanced it becomes
uncontrolled passion, desire, *reed and co3etousness, the dar, side of 6enus, which is unbridled lust.
The ra3en of dispersion is thou*ht by some authors to be related to the ra3en Joah let fly from his ar,
while the waters dispersed.
The Qliphoth of Jet/ach is represented by these two opposin* forces of nature without the influence of
wisdom !ho,mah# and mildness !hesed#. )f creation starts to produce life as carelessly as it is
prepared to destroy it a*ain we can see the demon of Jet/ach unfold. The Qliphoth of Jet/ach is called
C"harabD or CAreb-Gere9D which can be translated either as CThe !orrosi3e OnesD *erman, CDie
Gerset/erD# or as CThe -a3ens of DeathD.
5od-Samael-7oisonof"od#
The Qliphoth of 5od similarly is founded on the idea of a radiatin* ob0ect: our eyes are blinded and
cannot loo, behind the radiatin* surface. &nauthentic brilliance can be understood as the be*innin* of
illusion and deceit. )n the realm of the mind the shadow of 5od therefore is represented by the lie,
artfulness or be*uilement. At the same time the demon of 5od correlates to the ideas of fic,leness,
hesitation and lac, of determination - the ne*ati3e fluctuations of our mind. The Qliphoth of 5od is
called CSamaelC which can be translated as CThe Deceitful OnesC *erman, CDie TKuscherD# or C7oison
of "odD *erman, CDas "ift "ottesD#.
)n The 5oly 'abbalah Arthur 8dward %aite, +LL#, Samael is described as the .se3erity of "od., and
is listed as fifth of the archan*el of the world of $riah. Samael is said to ha3e ta,en (ilith as his bride
after she left Adam. Accordin* to Goharistic cabala Samael was also mated with 8isheth Genunim,
Ja'amah, and A*rat $at 1ahlat M all an*els of sacred prostitution.
Samael is sometimes confused in some boo,s with !amael, an archan*el of "od, whose name means
.5e who sees "od..Also . 5e who is li,e "od . . 'emo (i,e#, 8l#,"od. AramaicI5ebrew.
Nesode-"amaliel-The Obscene Ones#
The 9liphothic aspect of Nesod is represented by a distorted or destructi3e sense of fertility. On a plain
physical le3el this si*nifies the se2ual ur*e which is ne3er satisfied but always demandin* new and
stron*er stimuli and thus consumin* 3itality and creati3ity without offerin* anythin* in return. The
more *eneral idea of this Qliphoth, howe3er, is any act of creation which is not based on an intention of
beauty in a sense of Tiphareth# and thus fails to *enerate a creature of beauty. The Qliphoth of Nesod is
called C"omalielC or C"amalielD and can be translated as CThe Obscene OnesC *erman, CDie
Obs/OnenD#.
"amaliel is the Qliphah associated with the Sephirah Nesod on the ,abbalistic Tree of (ife. )t translates
as 'The Obscene Ones', and the demons associated Nesod is the Sephirah that collects all the ener*y
from the Sephiroth abo3e it, stores these archetypal ideas in the unconscious, and e2presses them in
their correct time. )t is associated with the se2ual or*ans, and unconscious se2ual desire. )t can be seen
that without the correct e2pression of the ima*es stored in Nesod, either throu*h physical e2pression in
1al,uth, or by transcendin* them in Tiphereth, an unhealthy se2ual repression e2ists. )t is belie3e that
priests who choose to become celibate end up molestin* children do this because they did not ,now
how to correctly channel and balance the ener*y in Nesod. The unconscious ima*ery in Nesod therefore
becomes more and more per3erse, e3entually becomin* "amaliel, the obscene.
"amaliel
(iliths influence continued into the ne2t Qlipha. 5ere she has ta,en a more personified shape as the
rulin* demoness of "amaliel. The position of (ilith on "amaliel plays an important part in her role as
the 9ueen of the world, and it is from here that she controls the world by bein* its hidden, underlyin*
force. "amaliel is the shadow of anima mundi, the 'world soul', "amaliel is the dream sphere and the
dar, side of Nesod. The dreams that man normally cannot or does not wish to remember in the wa,in*
state, can be found within "amaliel. These dar, dreams ha3e a re3ealin* character and e2pose sides of
oneself that one mi*ht not want to accept. The dar, dreams are censored by the super e*o and are
repressed to the "amaliel Qlipha. Thus "amaliel is the 'Qlipha of dar, dreams'.
. The ma*ician will reach an understandin* of the structures of the basic instincts and learn how to use
se2uality for ma*ical pro*ression.
"amalielis, abo3e all, the sphere of forbidden se2uality. %hile Adam and 83e represent se2uality of
a dutiful nature whose purpose is reproduction, (ilith and her demonic lo3ers correspond to an
initiatory se2uality in which the force of 8ros is used to reach hi*her states of mind. A dar, ma*ician
enters "amaliel to become fully aware of the mechanisms of se2uality and thus cease to be ensla3ed
under hidden instincts. The ori*in of lust is also re3ealed in this Qlipha
The Sephirah Nesod and the "amaliel Qlipha both belon* to the astral sphere. 83eryone lea3es the
physical body at ni*ht durin* sleep. These e2periences are part of the deeper dreams that are *enerally
for*otten. 4or a ma*ician it is of *reat importance to remember these dreams in order to control them
and conciously reach the astral plane. The ma*ician attempts to tra3el throu*h the normal astral spheres
that are represented by Nesod and mo3e towards the deeper and dar,er re*ions that belon* to "amaliel.
Durin* astral 0ourneys to the erotically ma*niti/ed worlds of "amaliel, the ma*ician will encounter the
succubus and incubus, female and male demonic lo3ers. They will in3ite the ma*ician to an astral or*y
in which e3en the smallest of the ma*icians desires will be re3ealed. )f *i3in* into wea,ness, the
ma*ician may be 3ampari/ed and left as an empty shell without ener*yH the ma*ician must instead
stri3e to use the or*y to reach ecstatic states of mind that release the soul.
Nesod corresponds to the moon, "amaliel corresponds to the dar, side of the moon. This side has often
been connected with witches and their craft. The witch cult was a se2ual reli*ion with or*iastic
elements. $lood was an essential part of this cult since the phases of the moon correspond to the
mentrual cycle. The monthly blood corresponds to fertility and life and its constant re3elation to death.
1enstruation is a si*n of life that is lost in the blood. 83e represents the fertile phases, while lilith
represents the menstruation phase. The moon is both death and se2uality. The entities that ha3e been
associated with this sphere ha3e elements of both se2uality and blood. The ma*icians sacrifice of his
own blood and se2ual fluids can be found in se3eral of the rituals of witchcraft that are associated with
"amaliel.
The *ods of the witch cult belon*in* to "amaliel: 7an, Dionysus, 4rey, $aphomet and the medie3al
De3il. All are 7hallic dieties, often horned or in the shape of a *oat. Amon* the feminine dieties we
find mainly dar, moon *oddesses such as the "ree, 5ecate, the *oddess of witches and phantoms, or
*oddesses who represent eroticism and sorcery such as 4reya, but also *oddesses of death li,e
7ersephone and the old Jorse 5el. 6ampiric bein*s can be found within "amaliel and are characteri/ed
by the combination of life and death, blood and se2uality.
6ampires and other entities that, in myth, combine 8ros and Thanatos, se2uality and death, haunt
"amaliel. The 3ampiric forces of "amaliel stri3e to channel the life force deeper into the Qliphotic
tunnels. This process is enabled when the se2ual ener*y is awa,ened throu*h the erotic dreams and
3isions transmitted by "amaliel. The life ener*y streams down into the Qliphotic underworld and
nourishes the forces that are broodin* there. )n this process, the ma*ician wor,s li,e an alchemist and
must tread deep down into the dar, to find the philosopher's stone or the eli2er of life. The adept must
follow this course consciously and with control. )f this occurs unconsciously, ones personal power
mi*ht be lost in the un,nown. The ma*ician could be left behind in a /ombie-li,e state and would ha3e
to become a 3ampire to attract ener*y from others.
The ma*ical wor, at "amaliel is of an astral nature. )t includes astral tra3elin*, conscious dreamin*
and con0urin* of the succubus and the incubus. To e2plore "amaliel, one could use one's discipline to
stay awa,e for a couple of days, somethin* that may cause 3i3id dream ima*es to arise. A ma*ician
should also e2periment with se2ual abstinance for e2tended periods of time to increase the se2ual
ener*y and thus enable a stron*er contact with "amaliel. The focus of the meditation of abstinance
should be the S3adhisthana !ha,ra, which is located at the *enitals. This !ha,ra corresponds to Nesod-
"amaliel and is compared to an oran*e lotus flower. The ma*ician should especially focus on the
bac,side or inside of the !ha,ra. The state reached by this operation is 3ery suitable for con0urin*
succubus and the incubus, but abo3e all the demon empress (ilith herself. (ilith can be con0ured
throu*h the incantation mentioned abo3e. She appears as a beautiful na,ed woman. Sometimes she
appears with a serpents body from the waist down. )n some instances, (ilith mi*ht appear as a 3ampire
9ueen or as a spider woman wea3in* a web of dreams. The artist 4ran/ 3on Stuc, APQR-AS+P# made
beautiful portraits depictin* sinful na,ed women appearin* to*ether with na,ed serpents. Also, artists
li,e "usto3 'limt and 5on. Tohn !ollier ha3e, with their paintin*s presented a 3iew into the dar,, but
seducti3e world of (ilith that one can e2perience on "amaliel.
1al,uth-(ilith-The Queen of The Ji*ht#
Tust li,e the positi3e forces of the nine Sephiroth abo3e 1al,uth are condensed in this sin*le point, the
Qliphoth of 1al,uth e9ually is a culmination of all precedin* demonic forces. The shape and influence
of this Qliphoth is therefore one and many at the same timeH 0ust li,e it is stated in the $ible E1y name
is (e*ion, because there are many of us.F 1ar, L:S#. The name of the Qliphoth of 1al,uth is C(ilithD
or CJahemothD which can be translated as CQueen of the Ji*htD. The Gohar e2plains Ethe dis*racin*
spirit of natureF Sohar ). fol. LLa# as the source or reason of (ilith and her sister demons CJaamaD and
C)*rithD.
(ilith, mother of demons, 9ueen of 3ampires, ruler of harlots and the empress of e3il, is a diety that has
haunted man,ind since the time of the Sumerians and ri*ht up to present days. She is mentioned in
ancient Sumerian manuscripts as (il and was feared as a de3astatin* storm demon. 5er name would
later be associated with the Semetic word (ayil, which si*nifies the ni*ht. (ilith has been feared, but
has also been desired due to her mythical beauty. She haunts noth men and women at ni*ht, and she
seduces those who are asleep with se2ual pleasures that surpass anythin* that could be *enerated on the
mundane le3el. (ilith is mentioned in old 0ewish te2ts li,e the Gohar and the Talmud and in the Alfa
$et $en Sira manuscript the classic story about (ilith is told. She was the first wife of Adam and was
created independantly of him. This led to the situation, when she refused to lay beneath her husband.
(ilith withdrew into the desert where she met the damned and banished creatures od !reation, and she
is re*arded as the mother of the demons.

)n Tewish mysticism (ilith is the ori*inal moon that radiated from its own force and thus refused to
yield to the sun. Therefore, the moon was punished by only bein* allowed to reflect the li*ht of the sun.
(ilith is the primie3al feminine force that has been banished since there was no room for it. )n (ilith's
stead has been placed 83e. 83e is the *ood, cool woman who subordinates herself to the biddin* of the
male *od. (ilith is the hot and dar, demoness who was forced into e2ile. Throu*h her condemnation
(ilith has passed into a shadowy e2istance and become a Qliphotic e2istance. The lunar aspect of (ilith
chiefly belon*s to the Qlipha and a demoness. As a Qlipha she is the wild and dar, nature that is the
ni*htside of the material plane and that opens the *ates to the other side. As a demoness, she rules the
"amaliel Qlipha that correspondes to the dar, side of the moon and the forbidden re*ions of the dream
plane.
The (ilith Qlipha corresponds to the wild and the carnal. (ilith is called 'the soul of the wild animals'
Gohar A:RU a#, and she is also 1other 8arth in her more 3iolent aspects. Amon* the ancient Sumerians
she was called (il and was the destructi3e storms and hurricanes. She is the aspect of physical
e2istance of man that cannot be controlled. Thus, man attempts to deny and repress these parts by
creatin* a structure for his e2istence in which the wild force is unable to fit. $ut this force, nonetheless,
ceaselessly penetrates our structures with its wild force and brea,s all attempts at creatin* a peaceful
8den. (ilith will not lie beneath. This can be 3iewed as a metaphor of the 1other 8arth who does not
allow herself to be e2ploited. At any *i3en moment she can open her womb and swallow mans phallic
monuments. She is the earth9ua,e that de3ours the s,yscrapers and church towers in her womb, she is
the "othic dar,ness that awa,ens the demons, e3en in the mind of the sensible athiest.-omantic ruin
artists, such as !aspar Da3id 4riedrich and Arnold $oc,lin, depict in their wor, how the sublime forces
of nature con9uer human ci3ili/ation. The paintin*s of these artists that describe how a dar, and *rand
nature opens the *ate to the other side, present the ma*ician with a *ood picture of how the (ilith
Qlipha mi*ht appear:
(ilith is the mother of demons, and it is within her that the ma*ician must see, the other Qlipoth. )t is
toward her that the ma*ical penta*ram is pointin*. The penta*ram of dar, ma*ic points toward the
earth, the soil, toward ancient times and the primordial. )t is here that one finds the Qlipoth. The
Qlipoth are the reality that we refuse to see. A dar, ma*ician does not, li,e the adept of the li*ht
tradition stare up at the hea3ens in search of some hea3enly utopian world. A dar, ma*ician *a/es
down toward the earth to see, the treasures that ha3e been hidden for thousands of years. The womb of
(ilith is the *ra3e that the dar, adept freely enters, down into the ,in*dom of death and the underworld
in an initiatory 0ourney towards rebirth.
Actually, to find the (ilith Qlipha is the first difficulty for the Qliphotic ma*ician. (ilith is the anti-
world to our mundane world, 1al,uth. This means that it e2ists in the middle of our world, but in
aspects in which man is normally unaware. Throu*h an e2ploration of the principals of which the
mundane world consists, one can find the (ilith Qlipha by *oin* beyond and a*ainst these principles.
The normal awa,ened state of mind is the basic le3el of consciousness in human e2istence. Sleep is the
absence of the awa,ened state, and sleep is also the womb of the (ilith Qlipha. -epressed parts of our
mind appear in dreams and can often ta,e on a demonic shape reflectin* both our desire and our fear.
The (ilith Qlipha can open in the most une2pected ways and in the most une2pected places. A bench
in the middle of the city, which for some mysterious reason is rarely chosen or e3en seen by
pedestrians, mi*ht be a *ate to the worlds of (ilith. A 9uaint word spo,en in a peculiar conte2t mi*ht
be the formula that causes her womb to open. An effecti3e way to contact the (ilith Qlipha is to *o out
in the wild at ni*ht and meditate on the shadows and the dar,ness where ob0ects are no lon*er 3isible
and instead blur into a dar, mist.H this is where (ilith can be found. The dar,ness is her womb, and this
is the *oal of the ma*icians in3ocations. !ountless incantations ha3e been used in attempts to banish
(ilith, but for dar, ma*icians in all a*es in3ocations to contact her ha3e also been created. )f the
followin* formula is chanted AR times, (ilith is supposed to appear:
mara* ama lilith rimo, samalo naamah
Durin* contact with the (ilith Qlipha an abstract idea or a stron* emotional response mi*ht be
recie3ed. )n other instances, the ma*ician mi*ht encounter the demon ruler of the Qlipha or enter the
Qliphotic tunnels.

The (ilith Qlipha is ruled by a demoness called Jaamah. She has been called the dau*hter or youn*er
sister of (ilith. )n 3isions she appears as a mi*hty 9ueen dressed in precious *arments and 0ewels.
Sometimes she is seducti3e, but other times she mi*ht ha3e a tyranical character. %hen the ma*ician
wants to channel the force of the Qlipha, Jammah is called upon. This force is mainly used in rituals
re*ardin* the influence and control of the material le3el. (ilith is the dar, side of the She,inah, and she
corresponds to the "nostic Sophia and the tantric Sha,ti. The She,inah, Sophia and Sha,ti, are the
wisdom and force that are concealed in the material plane. %hen she awa,ens, this dar, and hidden
*oddess can brin* man to the di3ine le3el. )n myths this *oddess is compared to a serpent and
corresponds to the terrible primordial force that e2isted in the be*innin* of time before the male *od of
li*ht created the world. She is (ia3iathan or Tiamat: the aincient chaos that e2isted before the cosmos
was created. )n the Tantric tradition, (ilith appears as the *oddess 'ali. 'ali is the wild red force that
dances in
ecstacy and destroys with one hand and creates with the other. She is both the poison that brin*s sleep
and at the same time, the wisdom that can awa,en. 'ali corresponds to the latent 3olcano that broods in
man and is called 'undalini, which is often li,ened to a serpent or a dra*on. )n Tantric terminolo*y,
(ilith corresponds to the bac,side or inside of the 1uladhara !ha,ra. 1uladhara is the ener*y /one
that is located between the anus and the *enitals, which is where the sleepin* dra*on 'undalini# rests.
One way to contact (ilith is to meditate on the 1uladhara !ha,ra. The 1uladhara is compared to a red
lotus, and the ma*ician should meditate on the bac,side of the lotus in this case. 5ere the first
Qliphotic ca3e can be found in which the Dra*on rests before its awa,enin*.

)n the Gohar:
Jaamah appears in the Gohar as one of the four an*els of sacred prostitution, the mates of the
archan*el Samael. 5er fellow succubi are (ilith, 8isheth Genunim, and A*rat $at 1ahlat. They are the
ori*inal four 9ueens of the demons. Accordin* to Gohar she is a succubus and fallen an*el, and is
*enerally re*arded as an aspect or relation of (ilith. After !ain ,illed Abel, Adam separated from 83e
for AR0 years. Durin* this time, two female spirits, (ilith and Jaamah would 3isit Adam and bear his
children, who became the 7la*ues of 1an,ind. Gohar R:BQb-BBa#
Also accordin* to Gohar, Jaamah corrupted A/a and A/ael. Gohar: "enesis: !hapter VVV))#