Spheres of the Qlipthoth

Transcript of video:

Welcome to this video on the ten qliphoth. In this video we will explain each sphere and what it represents. For more information on the Qliphoth, please watch the video titled, “Enter into the Qliphoth.”

Lilith, mother of demons, queen of vampires, ruler of harlots and the empress of evil, is a deity that has haunted mankind since the time of the Sumerians and right up to present days. She is mentioned in ancient Sumerian manuscripts as Lil and was feared as a devastating storm demon. Her name would later be associated with the Semitic word Layil, which signifies the night. Lilith has been feared, but has also been desired due to her mythical beauty. She haunts both men and women at night, and she seduces those who are asleep with sexual pleasures that surpass anything that could be generated on the mundane level. Lilith is mentioned in old Jewish texts like the Zohar and the Talmud and in the Alfa Bet Ben Sira manuscripts the classic story about Lilith is told. She was the first wife of Adam and was created independently of him. This led to the situation, as we have previously discussed, when she refused to lay beneath her husband. Lilith withdrew into the desert where she met the damned and banished creatures of Creation, and she is regarded as the mother of the demons.

In Jewish mysticism Lilith is the original moon that radiated from its own force and thus refused to yield to the sun. Therefore, the moon was punished by only being allowed to reflect the light of the sun. Lilith is the primeval feminine force that has been banished since there was no room for it. In Lilith’s stead has been placed Eve. Eve is the good, cool woman who subordinates herself to the bidding of the male god. Lilith is the hot and dark demoness who was forced into exile. Through her condemnation Lilith has passed into a shadowy existence and become a Qliphotic existence. The lunar aspect of Lilith chiefly belongs to the Qlipha Gamliel over which she rules. Lilith is both a Qlipha and a demoness. As a Qlipha she is the wild and dark nature that is the nightside of the material plane and that opens the gates to the other side. As a demoness, she rules the Gamaliel Qlipha that corresponds to the dark side of the moon and the forbidden regions of the dream plane.

The Lilith Qlipha corresponds to the wild and the carnal. Lilith is called ‘the soul of the wild animals’ (Zohar 1:34), and she is also Mother Earth in her more violent aspects. Among the ancient Sumerians she was called Lil and was the destructive storms and hurricanes. She is the aspect of physical existence of man that cannot be controlled. Thus, man attempts to deny and repress these parts by creating a structure for his existence in which this wild force is unable to fit. But this force, nonetheless, ceaselessly penetrates our structured with its wild force and breaks all attempts at creating a peaceful Eden. Lilith will not lie beneath. This can be viewed as a metaphor of the Mother Earth who does not allow herself to be exploited. At any given moment she can open her womb and swallow man’s phallic monuments. She is the earthquake that devours the sky crappers and church towers in her womb, and she is the Gothic darkness that awakens the demons, even in the mind of the sensible atheist. Romantic ruin artists, such as Caspar David Friedrich and Arnold Bocklin, depict in their work how the sublime forces of nature conquer human civilization. The paintings of these artists, that describe how a dark and grand nature opens the gate to the other side, presents the magician with a good picture of how Lilith Qlipha might appear.

Lilith is the mother of demons, and it is within her that the magician must seek the other Qliphoth. It is toward her that the dark magical pentagram is pointing. The pentagram of dark magic points down toward the earth, the soil, toward ancient times and the primordial. It is here that one finds the Qliphoth. The Qliphoth are the reality that we refuse to see. A dark magician does not, like the adept of the light tradition, stare up to the heavens in search of some heavenly, utopian world. A dark magician gazes down towards the earth to seek the treasures that have been hidden for thousands of years. The womb of Lilith is the gate to the underworld, and the spheres of the Qliphoth and the magician must penetrate into Lilith to be able to reach the unconscious regions in which unimaginable treasures, forces and abilities can be found. It is also from her womb that the magician conjures the demons of the Qliphoth. The womb of Lilith is the grave that the dark adept freely enters, down into the kingdom of death and the underworld in an initiatory journey towards rebirth.

Actually, to find the Lilith Qlipha is the first difficulty for the Qliphotic magician. Lilith is the anti-world to our mundane world, Malkuth. This means that it exists in the middle of our world, but in aspects of which man is normally unaware. Through an exploration of the principles of which the mundane world consists, one can find the Lilith Qlipha by going beyond and against these principles. The normal awakened state of mind is the basic level of consciousness in human existence. Sleep is the absence of the awakened state, and sleep is also the womb of the Lilith Qlipha. Repressed parts of our mind appear in dreams and can often take on a demonic shape reflecting both our desire and our fear.

The Lilith Qlipha can open in the most unexpected ways and in the most unexpected places. A bench in the middle of the city, which for some mysterious reason is rarely chosen or even seen by pedestrians, might be a gate to the worlds of Lilith. A quaint word spoken in a peculiar context might be the formula that causes her womb to open. An effective way to contact the Lilith Qlipha is to go out in the wild at night and meditate on the shadows and the darkness where objects are no longer visible and instead blur into a dark mist; this is where Lilith can be found. This darkness is her womb, and this is the goal of the magician’s invocations. Countless incantations have been used in attempts to banish Lilith, but for dark magicians in all ages invocations to contact her have also been created. If the following formula is chanted thirteen times, Lilith is supposed to appear:

Marag ama lilith rimok samala naamah

During contact with the Lilith Qlipha an abstract idea or a strong emotional impulse might be received. In other instances, the magician might encounter the demon ruler of the Qlipha or enter the Qliphotic tunnels.

The Lilith Qlipha is ruled by a demoness called Naamah. She has been called the daughter or younger sister of Lilith. In visions she appears as a mighty queen dressed in precious garments and jewels. Sometimes she is seductive, but other times she might have a tyrannical character. When the magician wants to channel the force of the Qlipha, Naamah is called upon. This force is mainly used in rituals regarding the influence and control of the material level. Lilith is the dark side of the Shekinah, and she corresponds to the Gnostic Sophia and the Tantric Shakti. The Shekinah, Sophia and Shakti, are the wisdom and force that are concealed in the material plane. When she awakens, this dark and hidden goddess can bring man to the divine level. In myths this goddess is compared to a serpent and corresponds to the terrible primordial force that existed at the beginning of time before the male god of light created the world.

She is Leviathan or Tiamat: the ancient chaos that existed before the cosmos was created. In the Tantric tradition, Lilith appears as the goddess Kali. Kali is the wild red force that dances in ecstasy and destroys with one hand and creates with the other. She is both the poison that brings sleep and, at the same time, the wisdom that can awaken. Kali corresponds to the latent volcano that broods in man and is called the Kundalini, which is often likened to a serpent or dragon. In Tantric terminology, Lilith corresponds to the backside or inside of the Muladhara Chakra. Muladhara is the energy zone that is located between the anus and the genitals, which is where the sleeping dragon (Kundalini) rests. One way to contact Lilith is to meditate on the Muladhara Chakra. The Muladhara is compared to a red lotus, and the magician should mediate on the backside of the lotus in this case. Here the first Qliphotic cave can be found in which the Dragon rests before its awakening.


Lilith influence continues into the next Qlipha. Here she has taken a more personified shape as the ruling demoness of Gamaliel. The position of Lilith on Gamaliel plays an important part in her role as the queen of the world, and it is from here that she controls the world by being its hidden, underlying force. Gamaliel is the shadow of anima mundi, the ‘world soul’. Gamaliel is the dream sphere and the dark side of Yesod. The dreams that man normally cannot, or does not wish to remember in the waking state, can be found within Gamaliel. These dark dreams have a revealing character and expose sides of oneself that one might not want to accept. The dark dreams are censored by the super ego and are repressed to the Gamaliel Qlipha. Thus Gamaliel is the ‘Qlipha of dark dreams’.

Gamaliel is, above all, the sphere of forbidden sexuality. While Adam and Eve represent sexuality of a dutiful nature whose purpose is reproduction, Lilith and her demonic lovers correspond to an initiatory sexuality in which the force of Eros is used to reach higher states of mind. A dark magician enters Gamaliel to become fully aware of the mechanisms of sexuality and thus cease to be enslaved under hidden instincts. The origins of lust is also revealed on this Qlipha. The magician will reach an understanding of the structures of the basic instincts and learn how to use sexuality for magical progression.

The Sephirah Yesod and the Gamaliel Qlipha both belong to the astral sphere. Everyone leaves the physical body at night during sleep. These experiences are part of the deeper dreams that we generally forgotten. For a magician it is of great importance to remember these dreams in order to control them and consciously reach the astral plane. The magician attempts to travel through the normal astral sphere that are represented by Yesod and move towards the deeper and darker regions that belong to Gamaliel. During astral journeys to the erotically magnetized worlds of Gamaliel, the magician will encounter the succubus and the incubus, female and male demonic lovers. They will invite the magician to an astral orgy in which even the weakness, the magician may be vampirized and left as an empty orgy to reach ecstatic states of mind that release the soul.

Yesod corresponds to the moon. Gamaliel corresponds to the dark side of the moon. This side has often been connected with witches and their craft. The witch cult was a sexual religion with orgiastic elements. Blood was an essential part of this cult since the phases of the moon correspond to the menstrual cycle. The monthly blood corresponds to fertility and life and its constant relation to death. Menstruation is a sign of life that is lost in the blood. Eve represents the fertile phases, while Lilith represents the menstruation phase. The moon is both death and sexuality. The entities that have been associated with this sphere have elements of both sexuality and blood. The magician’s sacrifice of his own blood and sexual fluids can be found in several of the rituals of witchcraft that are associated with Gamaliel.

The gods of the witch cult belonging to Gamaliel: Pan, Dionysus, Frey, Baphomet and the medieval Devil. All are phallic deities, often horned or in the shape of a goat. Among the feminine deities we find mainly dark moon goddesses such as the Greek Hecate, the goddess of witches and phantoms, or goddesses who represent eroticism and sorcery such as Freya, but also goddesses of death like Persephone and the old Norse Hel. Vampiric beings can be found within Gamaliel and are characterized by the combination of life and death, blood and sexuality.

Vampires are other entities that, in myth, combine Eros and Thanatos, sexuality and death, haunt Gamaliel. The vampiric forces of Gamaliel strive to channel the life force deeper into the Qliphotic tunnels. This process is enabled when the sexual energy is awakened through the erotic dreams and visions transmitted by Gamaliel. The life energy streams down into the Qliphotic underworld and nourishes the forces that are brooding there. In this process, the magician works like an alchemist and must tread deep down into the dark to find the philosopher’s stone or the elixir of life. The adept must follow this course consciously and with control. If this occurs unconsciously, one’s personal power might be lost in the unknown. The magician could then be left behind in a zombie-like state and would have to become a vampire to attract energy from others.

The magical work at Gamaliel is of an astral nature. It includes astral travelling, conscious dreaming and conjuring of the succubus and the incubus. To explore Gamaliel, one could use one’s discipline to stay awake for a couple of days, something that may cause vivid dream images to arise. A magician should also experiment with sexual abstinence for extended periods of time to increase the sexual energy and thus enable a stronger contract with Gamaliel.

The focus of the meditation of abstinence should be the Svadhisthana Chakra, which is located at the genitals. This Chakra corresponds to Yesod-Gamaliel and is compared to an orange lotus flower. The magician should especially focus on the backside or inside of the chakra. The state reached by this operation is very suitable for conjuring the succubus and the incubus, but above all the demon empress Lilith herself. Lilith can be conjured through the incantation mentioned above. She appears as a beautiful naked woman. Sometimes she appears with a serpent’s body from the waist down. In some instances, Lilith might appear as a vampire queen or as a spider woman weaving a web of dreams. The artist Franz von Stuck (1863-1928) made beautiful portraits depicting sinful naked women appearing together with demonic serpents. Also, artists like Gustav Klimt and Hon. John Collier have, with their paintings, presented a view into the dark, but seductive world of Lilith that one can experience on Gamaliel.


In Jewish mythology, Samael is the husband of Lilith, Samael is an epithet of the Devil, and Lilith encountered him after her escape from the Garden of Eden. Together they gave birth to all the seductive, demonic offspring that populate Gamaliel. Samael is the great tempter, and he tempts with knowledge. In the Sepher Yetzirah, an old Qabalistic manuscript, Samael corresponds to occult wisdom, and it is within the Samael Qlipha that the true initiation on the Left Hand Path takes place. All common conceptions and perspectives of the world are questioned on this Qlipha. The magician who has reached this level will be able to see through the rules and ethical laws that have imprisoned us in a psychic censorship that darkens a large part of our consciousness. On this level, the magician will confront all these rules and technical laws by making them conscious. Thus one receives a personal understanding of the functions of existence and individually decides what is right or wrong, good and evil.

In this sense, Samael is the tempter who entices man into eating the fruits of knowledge. He also reveals the beauty of the world and points downwards, inwards, instead of up towards the kingdom of Heaven. Samael is the blasphemer who destroys illusion with his intellect. Samael deconstructs conceptions and ideas to their tiniest components. Psychedelic and surrealistic art might offer a glimpse of the Samael Qlipha, and the deconstruction of language that can be found in Dadaism can be used in magical work with Samael.

Hod is the bright side of Samael. Hod represents the intellect and belongs to the higher astral level. Samael is the dark intellect that can be perceived as madness, the originality and genius that is active outside the frames of reason and the conventions of civilization. Numerous scientists, writers and artists have touched the domains of Samael. The intellect of Edgar Allan Poe seems to have been occasionally influenced by Samael, and the following words that he wrote about himself present a good summary of the form of intelligence that is Samael:

Men have called me mad; but the question is not  yet settled, whether madness is or is   not the loftiest intelligence – whether much that is glorious, whether all that is profound – does not spring from disease of thought – from moods of mind exalted at the expense of the general intellect.

On the Samael Qlipha, the magician makes a pact with the dark forces and realizes the invitation of Friedrich Nietzsche to re-evaluate old values. Insanity becomes wisdom; death becomes life, Samael is the ‘Poison of God’. Here is where illusions are poisoned, and all categories and conceptions are deconstructed until nothing is left. The dark side of the astral plane could be compared to a chalice filled with poison or an intoxicating fluid. While Gamaliel is the chalice, Samael is the elixir and the following Qlipha, A’arab Zaraq, is where the magician experiences the effect. The consumption of the poison is a decisive rite de passage marking the transition from one state to another. Among certain primitive tribes and shamanic cultures, the bite of a poisonous snake has been associated with initiation (sometimes in the more drastic form that causes the death of the initiate). More common, however, is that the initiate has emptied a cup containing some form of potent hallucinogen. The poison of Samael causes an initiatory death of the mundane personality of the dark magician. In its place, the true will is released corresponding to the Beast and Thagirion.

Samael is the Qlipha of the trickster. The trickster is the mythological character transmitting both wisdom and insanity. The Nordic god Loke has the qualities of a trickster and is both wise and cunning, as well as the cause of many problems. In the myths of the North American Indians, the Coyote is often a trickster character. The trickster can be a bringer of culture who imparts abilities and objects that can  be both blessings and curses. A good example is the fire that can bring heat, but also burns. The symbolical initiation into the mysteries of fire belongs to the initiation on the Left Hand Path and thus, also, to the Samael Qlipha. The magician swears an oath on the Samael level and thus gains control of the Kundalini, ‘the energy of life’, and the inner fire. The dark magical initiation is a process that can be painful since it overthrows old conceptions. The dark magician develops his magical identity on Samael and can view the world with new eyes. The conceptions that are broken down by the poison of Samael will arise in a new and purer form when the magician reaches the higher worlds. The peacock demon, Adramelech, corresponding to individuality, beauty and all seeings, rules Samael. The magician abandons the ethical barriers that can prevent magical completion. Ethical values are replaced by aesthetic values. Samael poisons the moralistic barriers that hinder the magician’s artistic self-creation.

A’ A R A B  Z A R A Q

A’arab Zaraq is the outermost astral level on the nightside of the Qabalistic tree. Netzach is the bright counterpart of this Qlipha. Netzach means victory, and victory is a pivotal aspect, also, to its dark anti-pole. A’arab Zaraq represents battle, and its forces are invoked by the dark magician for victories in the battles of life. War gods, like Odin and Baal, their more demonic forms are associated with this sphere. In the Qabalah, Baal is viewed as the demon ruler of A’arab Zaraq.

The symbol of Netzach is the dove, which corresponds to love, purity and peace. The raven is the symbol of A’arab Zaraq. A’arab Zaraq means ‘The Ravens of Dispersion’. The raven is the black counterpart of the dove and represents war and storm, but also passion, sin and forbidden wisdom. It lives off the dead on the battlefield and is the free spirit of death. The raven is also the talking bird that brings message and prophecies, the free consciousness of the magician, dispersing like the ravens of Odin to collect knowledge and wisdom.

The raven corresponds to the soul of the magician when it flies in ecstasy, the result of the meeting between life and death that takes place in the Qliphotic initiation. By passing through a symbolic death, the magician no longer fears death, and in the same moment learns how to live. This ‘initiation of death’ is begun on this Qlipha and is fulfilled by the black illumination on Thagirion. The raven flies through the black sea of nightmares that is Paroketh, the veil that separates the astral plane from the mental. A’arab Zaraq is the last outpost of the astral plane.

This is the sphere of dark emotions. Here we can find storms of forbidden feelings and obscure instincts. The magician encounters explosive creative expressions. A’arab Zaraq is associated with art and music. This is the sphere of the Romanticist and the Sturm und Drang poet. One might easily perish if one is not focused on the goal on the Thagirion Qlipha and if one does not follow the journey of the raven to the Black Sun.

On A’arab Zaraq the magician passes through the black baptism. The dove from Netzach appears in the baptism of Jesus, or other adepts of the light tradition, but in the baptism of a dark magician the raven appears instead. On A;arab Zaraq a flood arises that drowns the old world so that a new world can be created. The magician goes through the Nigredo phase in Alchemy where he passes away from the old world. After the black baptism the magician, similar to a pilgrim on the Left Hand Path, leaves everything behind that is not within the frames of the magical path. A’arab Zaraq is the bird that leaves the egg behind to fly to Thagirion and the mental level. Hermann Hesse describes this process in his book Demian;

The bird breaks out of the egg. The egg is the world. To be born one must crush a world into dust. The bird flies to God. The God is Abraxas.

The pure white Venus belongs to Netzach, and the black Venus corresponds to A’arab Zaraq. The Black Venus is called the Venus Illegitima and is the goddess of perversions. Her love is sterile on the mundane earth level but is fertile inside the magician and on higher levels. Through her, the magician can be born into the higher worlds. The magician is born as his own child and becomes one with his higher self or Daemon. The Venus Illegitima is the mother of this Daemon. Demonic offspring are created by a sexual unity between earth and spirit beings. The Nephilim of the Bible, the bastards, were born from the meeting between the sons of heaven and the daughters of earth. The magician’s higher self or Daemon belongs to the next level.


The sixth Qliphotic level (or the fifth counting from levels of initiation) is called Thagirion, which means dispute or juridical process. This can be interpreted in several ways, sometimes as the religious juridical process in which Satan is the prosecutor on God’s behalf, or as the place where the judgement of God and His administration of justice are located. Apart from numerous mythological interpretations, the name of the Qliphoth denote their antinomian nature that works against the laws of the bright side. All Qliphoth bear pejorative names since they act as antitheses to the present order. Since the Sephiroth of the light idealize unity, its shadow side is associated with disunity. This also explains the signification of ‘dispute’ in the name Thagirion.

Thagirion is the central Qlipha on the Ha-Ilan Ha-Hizon, the Qliphotic outer tree. This Qlipha is the shadow side of Tiphareth on the Sephiroth. Both spheres correspond to the child or the offspring, and Tiphareth is associated with Christ and Messianic characters while Thagirion is associated with the Anti-Christ and the Beast 666. The former characters preach salvation through them (Jesus explains in the Bible that the only way to salvation), something that is questioned by the latter who emphasizes man’s possibility to save himself. Tiphareth and Thagirion are both associated with different human characters who channel the force from this level, such as Bodhissatvas, secret masters or prophets. Since this level is the central sphere on the tree, people who are on this level are able to mediate between the worlds above and the worlds below. Strong personalities can be associated with either of the two levels depending on the preference of  the general public: to a Muslim then, Muhammed is a Tiphareth character (of course Muslims do not generally use this symbolism), while he is viewed by some Christians as the Anti-Christ, and thus as a Tagirion character. In the early stages of his career, Hitler was viewed as something of a messiah who would save Germany. At that stage, he assumed a Tiphareth role. But, after the war he was viewed as the Beast personified, and is now one of the most popular characters to portray as the Anti-Christ. Nero, Genghis Khan, Attila and many other powerful men have been called the Anti-Christ and were characters on which people projected the shadow. Philosophers and mystics like Nietzsche, Crowley and Gurdjieff have, on more valid grounds, been connected with Thagirion since they have preached that man can save himself, and they have also used a Thagirion-related symbolic language. An individual can channel Thagirion and be mouthpiece for the lore of the shadow side:

For all adepts, this level means illumination. Both Tiphareth and Thagirion belong to the solar sphere, or the mental level, and here the magician comes into contact with his or her higher self (or lower self depending on how one is holding the map). The magician encounters his Daemon who, on the bright side, takes the shape of the Holy Guardian Angel, a term inspired by the ‘holy magic’ of Abramelin. On the dark side, the Daemon takes the shape of the Beast or Totem animal. The bright side is characterized by an intellectual illumination, while the dark side leads to an instinctive illumination in which force, vision and action are united. On the bright side, one reaches an intellectual distance to the here and now, while the dark side leads to a complete presence in the here and now.

On some levels of the initiatory path the dark and the bright side are united and, on the solar level, the magician can experience the unity between the Holy Guardian Angel and the Beast. The magician’s Daemon unites both the light and the darkness within, like the Gnostic god Abraxas, who is associated with this level.

In Alchemy, one has reached the state of the yellow diamond on this level, called Citrinitas. The solar sphere also corresponds to topaz and gold in Alchemy (Kether-Thaumiel is represented by gold in a higher red form). Many adepts experience strong feelings of lust when reaching the sun sphere. Here they become one with the goals and ideals they have strived for. The adept experiences a completion within his whole being or the Self, as it is often called in psychological terminology. This is Heaven for the religious (or Hell for those who would rather go there), the Buddhi level or Satori in eastern mysticism. For black magicians, the ascent to this level leads to a feeling of total power, but not in the naive and illusory form that can be experienced now and again on the previous levels. For the white magician, a feeling of total benevolence arises. Both of these states are too self-sufficient and have become a trap for numerous spiritual wanderers. The sun level and the mental level are only half way on the initiatory path. This sphere can, in simple terminology, be designated a level on which the adept experiences ‘everything of himself’ in its full capacity and experiences his whole being with the destructive and creative sides in balance. But, beyond this level the higher levels begin; the star sphere, or the transcendental sphere, which could be called a level where the adept becomes ‘more than himself’ is the level to which the assiduous magician strives.

Tiphareth corresponds to the sun in its bright form, while Thagirion corresponds to the Black Sun. The Black Sun represents the sun in its inner form, where it shines inside man and over the hidden, Qliphotic worlds. The common sun is the outer sun that shines over our mundane world. The Black Sun corresponds to the god Set in Egyptian mythology, while the mundane sun corresponds to his twin, Horus. In Nordic mythology, Balder is occasionally associated with the common sun, while the Black Sun corresponds to either Loke or Balder’s blind brother, Hoder. One can find aspects of Hoder that suggest that he is a form of Odin, and Odin is also associated with the Black Sun. Thagirion is the sun of the shadow side, which can be interpreted as the sun in the underworld, which in myth is personified by Balder in Hel, Ra in Amenti or by other solar gods in the kingdom of death.

The sun is the symbol of the complete self, or the Self, which can reach consciousness and illumination only in the underworld. Before man has confronted his own death and darker aspects, he lives screened off from major parts of himself. By facing one’s death and by entering the dark path can man reach illumination and absolute knowledge about himself. This is illustrated by the Egyptian god Khepera who embodies the principle of existence and becoming, Khepera carries the sun down to the underworld where he is reborn as his own offspring. The sun that he carries represents his Self, and only in the underworld can the god create himself. In an ancient Egyptian text, Khepera says: ‘I am Khepera, the one who has created himself’.

The Black Sun, or the Thagirion principle, is not merely the sun in the underworld, but a force that has a more independent relation to the Self. The Black Sun is a principle that shines on the Self during its journey into the unconscious. The Black Sun is the inner or central sun that generates illumination and divine force in man. We can also find descriptions of an outer Black Sun. In that case, we are discussing legends about a world inside the earth: a world that is illuminated by its own sun, called ‘the Black Sun’. These legends were recreated by the esoteric writer Sir Bulwer Lytton in his Vril stories, which depict a people who are living inside the earth and are in possession of a force called Vril. Another speculation regarding an outer Black Sun claims that there is a Black Sun in the middle of the universe, or alternatively in the center of our Milky Way galaxy, which radiates through the universe with a light that, to man, is perceived as an empty darkness. It is said to generate the dark matter that fills the universe.

The Black Sun is the generator behind the forces that in occult texts are called Vril, Od, the World Kundalini or the Dragon force. Thagirion and the Black Sun can be described as the principles that channel those forces of chaos from outside the universe, which flow into this universe both as life-giving and death-bringing forces. Thagirion corresponds to the Beast of the Book of Revelation. This force can be found in old Norse mythology as the Fenriz wolf, and Thagirion is ruled by the demon Belphegor in the Goetic Qabalah. The horned god in his many shapes is a personification of the solar energy that beams from Thagirion. The sun demon Sorath originates from Thagirion and has the same numerical value as the Beast of the Apocalypse, which 666. The number 666 is the number of the Black Sun and carries the key to the formula Shemhamforash and the number 72, which both correspond to the secret name of God and the seventy-two demons in Goetic magic.


Golachab is the most brutal of the Qliphotic powers. The name of this Qlipha is significantly revealing regarding the nature of this sphere: ‘arsonists’, ‘the flaming ones’, ‘the volcano’ or ‘those who burn with fire’. According to certain theories, this is the Qlipha of the Qliphoth and the reflection of Geburah, the Sephirah from which the Qliphoth was born. Geburah is the imperative and punitive force that in myths is compared to the fires of Hell. Geburah is the wrath of God that inspires fear in the pious. It is the punishing aspect of God and of the Tree of Life. Some claim that the Qliphoth are a punishment from God. The Qliphoth are the chaos and the hauntings that God sends to be disobedient man. As disclosed above, many Qabalists claim that the wrath of God created a crack in Creation, and the wrath that leaked thus caused the Qlipoth. The most common theory regarding Geburah and Golachab is that the Tree of Life consists of a balance between the mercy of God (the Sephirah Chesed, also called Gedula) and His severity (Geburah). The shadow sides of these Sephiroth contain these functions in an unbalanced form. The unbalanced anti-pole of Chesed then corresponds to a lack of restraint, and the dark side of Geburah corresponds to mercilessness.

Golachab belongs to the mental plane and is one of the two poles through which Thagirion operates. Thagirion represents the Self and dark illumination. Thagirion is the total personality, or Self, that operates in existence through a complete co-operation between force, vision and action. The two poles of the mental plane are lust and suffering. The lust factor belongs to Chesed, suffering to Geburah. They are arranged in a special structure and adopt certain principles, such as God’s mercy and severity. The Sephiroth operate within an ordered cosmos that is illustrated by the Tree of Life. The Qliphotic counterparts of lust and suffering do not exist within these structures, but operate in chaos. Here they are generally exchangeable, and lust passes into suffering and suffering becomes lust. We can here find a form of sado-masochistic complex in these two Qliphoth in which they simultaneously represent lust and suffering, attraction and repulsion, sex and death. These two Qliphoth are ruled by demon rulers that are often associated, namely Astaroth and Asmodeus; the two most central demons of the original black mass. Asmodeus rules Golachab. Asmodeus, the thirty-second Goetic demon, appears in numerous grimoires and in apocryphal literature. He is called ‘Samael the Black’ and is the son of, or an aspect of, Samael.

Golachab and Asmodeus represent violent fire, revolution and rebellion. This Qlipha corresponds to Mars, the planet of war. Asmodeus breaks martial bonds and inspires promiscuity. The magician who reaches this Qlipha learns how to control and invert  experiences of lust and suffering in a way that breaks the Sephirotic structures. Golachab is associated with extremely violent and dangerous forces, and the most brutal curse rituals come from this sphere. Adepts who are working with Golachab can sue certain fire ceremonies: walking on or eating burning coals, or special sado-masochistic rites to contact the forces of the Qlipha.

G H A ‘ A G S H E B L A H

Gha’agsheblah is the highest Qlipha of those that are below the supernal triad. Gha’agsheblah is the force that rules all Qliphotic spheres below the Abyss. The highest triad corresponds to ideas and divine consciousness. The seven levels below corresponds to ideas and divine consciousness. The seven levels below correspond to different degrees of concretization of ideas. Both Gha’agshebla and its bright counterpart are associated with the Demiurge, the creator that shapes the world. The seven worlds below the highest triad can be compared to the seven days during which God created the world, according to the Bible. The act of Creation arises as an impulse in Chokmah receiving a negative form in Binah. Binah grants the space for something to be created, similar to melting a metal into a mould. Chesed is the principle that fills the form and thus creates a positive existence. Thus Chesed makes the impulse from Chokmah concrete and acts as Chokmah, but on a concrete level. In the highest triad, all principles are merely potentials and not yet actualized ideas. Only on the seven lower levels is the world actualized.

When the adept encounters Gha’agsheblah, the preparation for leaving the concrete levels and journeying into the absolute core of the universe that is found in the highest triad is initiated. Ghag’agsheblah represents the forces that finally test the adept before the journey through the Abyss is begun. Gha’agsheblah undresses the adept completely before the Abyss and the highest Qliphotic triad. In the Sumerian tale of the descent of the goddess Inanna into the underworld, she passes seven gates before she stands before the throne of her sister, the goddess of death, Ereshkigal. At every gate she is forced to remove one piece of clothing until she is totally naked. The pieces of clothing corresponds to seven of the attributes of life that she must leave behind to stand eye to eye with death. The seven Qliphoth below the Abyss represent the seven gates of the underworld. Gamaliel removes the attributes of Yesod, and Samael those of Hod and so on, until the magician stands completely naked before the Abyss. The Qliphotic forces destroy the pieces of clothing, the attributes, the illusions that are obstacles for  encountering the outmost darkness and wisdom. Gha’agsheblah removes the last piece of clothing and guides the adept towards the Abyss and the innermost domains of the underworld.

Gha’agsheblah represents a higher level of erotic mysticism. On this level, lust and suffering are transcended and pass over into each other in an ecstatic energy that lies beyond the polarity between attraction and repulsion. The adept goes beyond any difference between lust and suffering. The energy of death, Thanatos, is transformed into the energy of life, Eros, and the emptiness of the Abyss is filled with the energy that enables a metaphysical rebirth in the midst of death.

The demon Astaroth rules Gha’agsheblah. Astaroth is also called Astaroth, or Astarte, and was originally a Semitic goddess of fertility and war, equivalent to Ishtar among the Babylonians and Inanna of the Sumerians. In Goetic texts, Astaroth is called the impure Venus of the Syrians with female breasts, but he has the head of an ass or ox. In the Goetia, Astaroth is the twenty-ninth demon and is in possession of tremendous wisdom. Astaroth can inform about the past, the present and the future and can reveal all secrets. Astaroth was one of the foremost of the Fallen Angels who were thrown into the Abyss and Astaroth of the Fallen Angels who were thrown into the Abyss and Astaroth can tell the adept about the Fall of the Angels, and the reason behind his own Fall.

T H E  A B Y S S

Between the highest divine level and the lower there is an Abyss, On the side of light this can be likened to an enormous slope that leads down to the dark side. On the dark side the Abyss does not exist in the same manner. The adept of the light who fails to reach the highest divine triad falls down into the Abyss and might become a victim of the forces of chaos that dwell there. From the perspective of the dark side, however, the Abyss can be likened to a river that separates the darkest center of the underworld from the surrounding parts.

In the Qabalah, the Abyss is called Masak Mavdil. In the Abyss and its dark river all failed adepts lie, drowned. By passing the Abyss, the magician’s old, limited form dies. All attributes that have determined the life and Will of the adept have been left behind. The adept is transmuted in the Abyss. The forces of darkness polish away all limitations that hinder the soul of the magician to become divine. After the Abyss, the soul becomes life a black diamond that carries all colors of life and the spectre within.

The Abyss corresponds physically to the throat and neck and the part of the back where the spine passes into the brain. Here we can find the Vishuddi chakra, which is compared to a blue lotus with sixteen petals. Beings and entities like Abbadon (‘the Angel of the Abyss’) and Chroronzon dwell in the Abyss. They consume the body parts of the old, limited Self that the magician leaves in the Abyss to die.


Satariel is the first Qlipha after the river of the Abyss. The adept enters into Satariel reborn and baptized in the black water of the Abyss. Satariel is the dark side of Binah, and these worlds are strongly related since Binah is already in itself a dark force that acts as a root of the left side on the Tree of Life. The difference is that Satariel is not part of the bright order of the Tree of Life, but part of the Sitra Ahra and the other side. Both Binah and Satariel correspond to the dark and mysteries. They represent the principles that carry all answers within but lie hidden in utter darkness. Satariel is the one who keeps secret and hides something. The darkness that is created in Binah acts as a negative form in which Creation receives its shape. Binah and Satariel represent time and destiny and are associated with goddesses of fate, like the Greek Moires and the Nordic Norns. The three Moires are Clotho, Lachesis and Atropos, and their task is to spin twine and cut the life thread of each and every man. Clotho holds the distaff and rules birth. Lachesis rules what takes place during life, and Atropos, who wears a black veil, cuts the thread that determines death. In the same way, the three Norns Urd, Verdandi and Skuld correspond to birth and the past, life and the present, and, finally, death and the future. Lilith has her original abode in Satariel but, similar to the goddesses of fate, acts on the lower astral levels where she weaves the threads of destiny like a spider. Binah and Satariel correspond to the gods of time, Chronos and Saturn, who are the ones who execute the rhythm of destiny by the movements of the moon on the lower levels. The terrifying Indian goddess Kali rules time, and she, too, corresponds to Binah and Satariel.

When the adept reaches Satariel a final step into the divine level is taken. For the adept of the dark path, Satariel is where the individual enters into the center of the underworld to meet its ruler. The adept will meet Ereshkigal, Hel, Hades, Lucifer, Satan or any of the other characters that are associated with the innermost parts of the underworld. At first, after having entered into Satariel, the adept gropes around in utter darkness. A common experience that characterizes Satariel is the feeling of wandering through long, pitch black labyrinths. The demons of Satariel are associated with absurdities, delirium, confusion and mysteries. Lucifuge rules here and should not be mixed up with Lucifer. Lucifuge escapes the light, while Lucifer is the bringer of light. Lucifuge leads the adept through the dark labyrinths of Satariel towards the last levels of the Qliphoth. In the darkness of Satariel one can experience the breath of the great dragon, Tehom. In the tunnels, one can hear echoes of strange sounds from the planes beyond the limits of the universe. At the darkest point, the darkness flares up and becomes light. The adept experiences how the all-seeing eye of the great dragon is opened. At this stage the adept attains clear sight and the third eye begins to open. This eye is called the eye of Lucifer, Shiva or Odin. In hte old Greek Typhonian mysteries, this experience was called Drakon, which means ‘to see’.


Ghagiel is the last Qlipha before Thaumiel and is the active force of the dark side. Ghagiel is associated with phallic gods and beings like the Devil in his most masculine sexual form, or the antique god Priapos with his giant red phallus. Ghagiel corresponds to Shiva in his most phallic shape when the power of his lingam, or phallus, causes the third eye to open so that the universe is destroyed and recreated in one and the same moment. If Satariel is the throne of the dark goddess, then Ghagiel is the throne of the dark god. Beelzebub, who is referred to as the prince of the demons, rules Ghagiel. His name is generally interpreted as ‘the lord of flies’, but archeological findings tell us that Beelzebub was originally a Phoenician god called Bee-Isebel, which means ‘lord of lords’.

When reaching Ghagiel one becomes a magician in the deepest sense. Magic is the art of will, and this is the center of will. This is an active level that is represented by the wand of the magician. The wand is a copy of the world axis around which the universe rotates. The male sky god, which can be found in most religions, corresponds to this axis, and he is the one who creates and upholds the world and its order. The world axis is the phallus of the god. Ghagiel, ruled by Beelzebub, represents the forces of the apocalypse that cause the wand to break and fall apart. The lord of flies feasts on the old world, like flies consuming a corpse. From ashes of the old world, the magician recreates the universe by raising his wand and lets it become the world axis around which a new universe rotates.


The goal of the Left Hand Path, according to the Qliphotic-Alchemical path, is to reach the outermost dark sphere, Thaumiel. The Thaumiel Qlipha signifies ‘the twin’ or ‘the twin god’ and is represented by the two devil princess, Satan and Moloch. They correspond to the utmost polarity and duality inherent in one principle. Like a Janus face, the two devil princes gaze in two opposite directions. One gazes outwards on that which has been, the creation that the magician has revolted against and is now emancipating himself from. The other is gazing in towards the future and the worlds that the magician – now as a god – is able to create. Satan is the ‘opponent’, or the rebel, against Creation and those structures that bind together existence and limit the magician. Moloch means ‘king’, or ‘lord’, and is the one who creates and rules new worlds. These two principles of ‘lord’ and ‘rebel’ are united at Thaumiel. They are at each end of the black hole that opens when the magician reaches Thaumiel. Satan destroys universe A, in which the magician is a creation, and Moloch opens universe B, in which the magician is a creator. These mysteries are considered so revolutionary and difficult to understand that one deals with them exclusively during higher degrees of initiation.

Thaumiel’s division is the reason why the number of the Qliphoth is 11, and its formula is AA = Adamas Ater, ‘The Black Diamond’. Numerologically, the numbers 1-10 or 10-1, represent the unity  between man and god, the end and the  beginning. The serpent biting its own tail symbolizes this. When the magician progresses according to the Qabalistic levels Kether, the highest principle, is reached at the final stage. At Kether the 10 and 1 have been united and the circle has been closed; the adept of the light reached his goal and become one with God. The dark adept also reaches this level, but has the choice at this stage to take one more crucial step. Through Thaumiel another, eleventh, level is opened: a black hole that becomes a gate to another universe. The dark adept frees himself completely from God and the old Creation and becomes a creator. Instead of becoming one with God, the magician becomes a god himself through the eleventh level. This is the final goal and the essence of the Left Hand Path.

The western Left Hand Path and the eastern Indian Left Hand Path, the Vamachara, strive towards the same goal. The common yoga of the Right Hand Path strive – just like the light western mysticism – to reach unity and melt together with God or the divine. The Right Hand Path in Tantra also has this goal. Julius Evola in The Yoha of Power explains the difference between the Right Hand Path and the Left Hand Path:

There is a significant difference between the two Tantric paths, that of the right hand and that of the left hand (which both are under Shiva’s aegis). In the former, the adept always experiences ‘someone above him’, even at the highest level of realization. In the latter,  ‘he becomes the ultimate Sovereign’ (chakravartin = worldruler).

The Left Hand Path takes a further decisive step than the Right Hand Path. It represents the mysticism around the number 11 and the AA formula. The Right Hand Path leads to unity with God, while the Left takes one step beyond God. The Right Hand Path leads to a conclusive and final, eternal goal, while the goal of the Left Hand Path is to arrive at a new beginning. The two roads have been compared to the two ways that one can follow a river. The Right Hand Path follows the river into the sea, while the Left Hand Path goes against the flow back to the spring. The Left Hand Path goes backwards and against the stream. When the magician reaches the spring he has the possibility to alter the direction of the river and create a new river if he wishes to. Another important aspect of the Left Hand Path, in both the west and the east, is the importance of the dark goddess; Lilith and Kali are the black mothers, and their womb is the actual source towards which the dark magician strives in order to be reborn as his own child and his own creator. The difference between the goals on the Right Hand Path and the Left Hand Path are the same in both the east and the west. In the west, the highest sphere of light is Kether, ‘the Crown’, and here one reaches unity with God. In the east, the highest level of light is the crowns Chakra. Sahasrara; at this stage the adept reaches Samadhi, which means ‘unity with God’ and is a unity with the divine. This state numerologically corresponds to 10. This stage is symbolized by the diamond: the purest and hardest form of carbon, the foundation of all life. In his book 777, Aleister Crowley writes, regarding Kether and the number 1, ‘The diamond is white brilliance; it is pure carbon, the foundation of all living structure’. The adept of the Left Hand Path also experiences this level, but has, through his magical work, the possibility to take another step (1 beyond 10, i.e. 11, which corresponds to a conscious step in through the gate 0, that is 1 beyond 1). This step is the secret behind the division of Thaumiel and the two twin devils, Satan and Moloch. The step beyond Kether and the Sahasrara is symbolized by the black diamond (Adamas Ater). Crowley describes the black diamond in 777 when reflecting on the number 0: ‘It is invisible  yet contains light and structure in itself.’ The black diamond represents the ultimate freedom of the Left Hand Path by offering one further step than the Right Hand Path. Julius Evola describes how this thought exists in the Tantric Left Hand Path:

The creative and productive aspect of the cosmic process is signified by the right hand,   by the color white, and by the two goddesses Uma and Gauri (in whom Shakti appears as Prakashatmika, ‘she who is light and manifestation’). The second aspect, that of conversion and return (exitus, reditus), is signified by the left hand, by the color black, and by the dark, destructive goddesses Durga and Kali. Thus according to the Mahakala-Tantra, when the left and right hands are in equilibrium we experience samsara, but when the left hand prevails, we find liberation.

When the adept of the Left Hand Path takes the step beyond Sahasrara, he reaches a state beyond Samadhi, which is called Kaivalya. The Indian adepts of the light strive towards Samadhi, but the dark adepts seek Kaivalya. Kaivalya is a state corresponding to the black diamond that the magician reaches at Thaumiel. Here the adept reaches a state of absolute individuality and divinity. Instead of becoming one with God, here the adept becomes God. This is a state of total trance and absolute presence within oneself. The adept has the universe and all the potential within and from this can create a new universe. To reach this stage the dark adept needs to open a form of black chakra beyond the Sahasrara. It is called Sunya, or Shunya, and corresponds to Thaumiel and the black hole. This level is described in Aghara 11: Kundalini by Robert Svoboda:

In the Shunya state all names and forms become extinct, and all you are aware is your own individuality; otherwise only the void remains. Everything in the universe is      contained in the Shunya state, in unmanifested form: you can no longer perceive it. Although people call the Shunya state the Void, it is not empty it is full.

The possibility of opening the black chakra arises after the magician has accomplished a complete awakening of the Ajna chakra and the third eye. The ajna chakra is a lower  form of Sunya within the body. Sunya is the third eye (the eye of Lucifer or Shiva) in a higher form, reserve for the most advanced adepts on the Left Hand Path. With the activation of the Ajna chakra, the adept faces a final decision: to become one with God in the Sahasrara and thus be disintegrated, or to attempt the great and very difficult step through Sunya to become a god. Neither Sahasrara nor Sunya are actually chakras in the general meaning of the word. Man has six main chakras, from the base chakra to the Ajna chakra in the head. The three lower chakras are dominant in persons who are focused on earthly matters and their base instincts. In spiritual persons the three higher chakras are the dominant ones. Adepts of the Right Hand Path are predominantly trying to raise their energies from the lower levels to the higher in a process that leads to enlightenment at the Ajna chakra, where the adept realizes the illusory nature of the Self and the universe. The final goal of the Right Hand Path is to take the great step out to Sahasrara, to reach Samadhi and an extinction of the Self. The adept of the Left Hand Path can take a step back into himself at the Ajna chakra and find three hidden chakras that are concealed inside the head. The three secret chakras are Golata, Lalata and Lalana. They can only be experienced when the kundalini is completely awakened and has made the Ajna chakra flame with force. Only when the Ajna chakra burns with the Kundalini force can the adept find the three secret and hidden chakras in the back of his head. According to the Vamachara, these three chakras can only be opened through the blessing of Kali. The secret chakras can make the adept a god while in his own body.

Thus there are 3 x 3 chakras, three of which are secret and are only opened by very advanced adepts on the Left Hand Path. The next step is to reach the Sahasrara chakra, but through the awakening of the Ajna chakra and the secret chakras  the adept can take a step beyond the Sahasrara and the tenth level, in through Sunya to an eleventh level, to create new worlds beyond Sunya. On the other side of the black hole the adept will also find the infinite light that has previously been experienced as darkness. Instead of God’s unity,the dark path offers a dynamic duality as the highest principle. Unity is eqivalent with extinction, while the outermost duality gives life and energy.

When the magician reaches Thaumiel, he finds himself at the absolute core. Thaumiel he finds himself at the absolute core. Thaumiel is the eye of the Dragon and the throne of Lucifer. The magician can stay here forever, but can also make the ultimate choice. All religious, philosophical and metaphysical goals can be reached from this level. The magician can enter Nirvana, become one with the darkness or the womb of Kali, but it is also possible for the magician to invert Thaumiel and become one with God and the bright side. The magician can re-enter the lower levels or take the final step out of this universe

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