In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlīppōṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlīppīn, plural of קְלִפָּה qəlīppā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the Sefirot.
[5][6] Later, the Zohar gives specific names to some of the qlippoth, relaying them as counterparts to certain sephirot: Mashchith (Hebrew: מַשְׁחִית, romanized: mašḥīṯ, lit.
[10] In subsequent Hermetic teachings, the qlippoth have tended, much like the sefiroth, to be interpreted as mystical worlds or entities, and merged with ideas derived from demonology.
In most descriptions, there are seven divisions of Hell; Sheol or Tehom; Abaddon or Tzoah Rotachat; Be'er Shachat Hebrew: בְּאֵר שַׁחַת, lit.
[15] Crowley (who calls them "Orders of Qliphoth")[16] and Israel Regardie[17] list the qlippoth and their associated sephiroth on the tree of life as: Kenneth Grant, founder of the Typhonian Order, provided extensive teachings on the Qlippoth, the shadow side of the Kabbalistic Tree of Life, which represent the chaotic, negative counterparts to the ten sefirot.
Traversing these tunnels involves confronting and integrating darker aspects of the psyche and the universe, which Grant views as crucial for spiritual development.
[19] Grant advocated for balancing light and dark forces, believing that engaging with Qlippothic energies can lead to significant spiritual growth.
His works, such as Nightside of Eden and The Magical Revival, are essential for understanding his esoteric teachings and their implications for modern occult practice.