Qliphoth
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You are currently reading a thread in /x/ - Paranormal
You are currently reading a thread in /x/ - Paranormal
What do you know about the Qliphoth and what makes it different from other kinds of magic?
>>17832227
I know it's bad juju and you should stay as far away as you can from it
>>17832227
never heard of it
please tell me what you know.
>>17832249
He knows nothing, or very little, bence his inquiry
I know that it is connected to Goetic magic and the Tree of Life/Sephiroth.
>>17832227
It was a good archtype for a while but after towers got limited it kinda lost to the power creep
>>17832271
>connected to Goetic magic
I don't see it. Sure, I only glimpsed at the qlipoth, and I don't see a connection, other than a name or two?
>and the Tree of Life/Sephiroth.
Yup, it's the edgelord version of the tree of life
>>17832281
Apex kek
This is a quick test before I type the whole thing
Sorry - was recently banned.
So I used to clean buildings at night. One of the places was an administrative building for a health care facility. Prior to that, it was an old asylum for kids.
The building was set up with office sized rooms running down one hall. A few of these doors weren't offices but small cramped rooms with a vent on the door. I get the vibe they put bad kids here. At the end of the hall is a big tiled room with a drain and two mounts for chairs or tables or something. Connected to that is a tiny bath room.
Upstairs was the same set up except no operation room at the end. Instead, it's a bathroom that's got like 3 or 4 stalls.
I've had quite a few paranormal situations. When you pull up theres this heavy pressure. I've seen many, many strange things there. From what I could feel, I know there's a 16 is year old boy, a 13 is year old girl and a little girl like 5. She's hard to pick up because everyone else's energy pushes hers out.
>>17832333
There was a lot more things (ghosts, spirits, whatever) and they were very active. They would throw paper work around and push the roll chairs. I'd seen them do it all. Mostly, they did it to mess with one particular employee. They hated her because she was a rude bitch and always talked about how they were demons and they were from hell and all kinds of crazy religious shit. Not standard religion. She went over board. And she's become unruly with other employees.
They liked me and the other guy who cleaned though. Well, I though. There were certain rooms I did not feel comfortable going in but I didn't want to look like a little bitch so I'd go. One night, I went upstairs first.
When you go upstairs you have just enough light from the hall and first floor that you can vaguely see some black humanoid figures waiting at the end. It's the teenagers. This is normal and when you flip the light on, they disappear. You can never see them outright. Always black humanoid figures.
One night, I go upstairs and watch them for a bit. For a while, I felt like I was imagining the figures, so I'd just watch. A shift happened at he end of the hall. I didn't think it was a big deal until I flipped the light on.
It was already halfway down the hall when the lights came on by the time it disappeared, it was about 10 feet from me.
It moved so quick, it rushed me. It kinda shook me and after that it would tug on my hair or push stuff in front of me. I feel like it was the boy. in retrospect, I kinda brought it into myself. We talked about them in the building. I had told my coworker what I felt
Wrong board - sorry
Everybody who is uninitiated and thinks they work with the sephiroth are in truth using the qlippoth. Hint: Pluto is not kether!
Uninitiated chaotes, pagans, et al using Hebrew god names in pillar rituals? That's some qlippoth. GD? Qlippoth
Extracted from various comments by David Chaim Smith as well as his book "Blazing Dew of Stars".
The Lamp of Darkness:
Jewish mysticism posits that the ultimate mystery is En (without) Sof (limit), the infinite, which is absolute essential creativity. Theism and nihilism equally reify its living mystery with their respective conceptual stances of affirmation and negation. Although En Sof always escapes the clutches of such conceptualizations, it can be realized in the gnostic sense if its nature is directly recognized and surrendered to completely. In this, the practitioner is consumed, swallowed whole, yet paradoxically stands as the body of all worlds. This vivid paradox is the seal of the creative mystery. It cannot be imprisoned by any world, yet it blazes with the pristine primordial beauty all worlds are based on. This is the secret elixir that frees mind from itself, and uncoils the reflexes that impure the defining boundaries of inner and out, being and nothingness, and sef and other.
…
The difficulty is in understanding that En Sof shines forth without ever leaving itself. Since Kabbalistic metaphors rely on unexplained emanation imagery, a serious reexamination is needed. The hishtalshelut (chain of worlds) is presented as a ladder with a linear top and bottom; but this should never be accepted literally. Various models calibrate it differently. Some early schools articulate the sefirot within concentric circles (or 3-D shapes). Later schools offer the concentric model in exchange with the common lineal model. This was meant to offset the problem of directionality, which human beings impute by virtue of habit. However, all of these symbolic models remain imprisoned within the collective habit field until they are recognized as virtues of the mind's essential nature. Until that point, the symbolism will remain mere psychospiritual conjecture.
>>17834949
Conventionally fixated magicians are often seduced into the dark glamour of the klipot’s temporary illusion of power. This stems from a conventional hunger to dominate and manipulate phenomena and inflate one’s sense of identity in the process. Both the adolescent mage and the fretful religionist share the habit of reifying phenomena. The solution to both is a shift in view. Continually holding to primordial purity mitigates the rigidity of the klipot, but its vividness can still shine through. Through its playful brightness the primordial sparks can break through their mundane shells and be gathered. Holding the gnostic view dissolves their prisons, and breaks them free to enter one’s practice. Facing any kind of phenomena directly and nakedly is spiritual practice. Its strength and disposition is shaped in each moment, and in turn, shapes the meaning of our life.
Once realization ripens, it is only a matter of how stable it remains. The tzadik, or stable realizer, does not fall back into the klipot to reify a subject or an object. The tzadik’s life is the seal of the primordial purity that is the basis of a living gnosis. However this distinction does not imply objective moral status. This represents a decisive break from the view of Judeo-Christian religion and theism in general, which generally holds the klipot as barriers between man from god, thus becoming the mechanisms of ‘evil’. The non-emanationist view neither supports the existence of a barrier or the implied dichotomy of good or evil. These issues are the exclusive domain of religion, and can be a tremendous sidetrack for a contemplator.
>>17834950
By means of the creation of the world (which is an emanation of the Divine) the Infinite became, as it were, 'contracted' (Tsimtsum) and took on certain attributes of the finite. To this finite belongs the 'darkness' of the first chaos or, in other words, evil. Hence the finite stands at the uttermost extremity of the Divine emanation, i.e. the world. And as it is man's duty to strive after union with the Infinite, his pursuit of the finite leads him to that which lies at the extremity of the Divine nature rather than that which lies at the heart of it. This constitutes evil. It is a state of absence, a negation, because man who, like the universe, is but one of the manifestations of the Divine, can only attain the real when he seeks the Real who is his fount, his home."
The klipot are the thickened echoes of the tzimtzum. Structurally from the perspective of the human realm, they perform a viable function. However the mystic is not satisfied abiding within their limiting structures. The goal of mysticism is to penetrate the shells of every world. This aspiration should not be confused with ordinary goals, which point to a set of destinations at the end of a linear path. The gnostic disposition is a continuous stream of breakthrough, always penetrating deeper and further without end. What the mystic ultimately realizes is that this process never reaches anywhere. Its endlessness is the point. This would be very frustrating and boring from the standpoint of ordinary fixations.
>>17834957
The klipot (so-called qlipoth) are mere divisive mental barriers, formed by habits of cognitive reification. They gather both personally and collectively, as cognitive obscurations and obstructions build momentum. They are purified by recognizing their essential primordial nature,which rests at the heart of the tzimtzum reflex. This occurs as both simultaneous gnosis as well as the slow unfolding of spiritual transformation, however both share a single ground, which is the basis of the realization as well as that which is realized.
The labyrinth of connections within each divine name offers a radically direct path to the lamp of darkness. The esoteric roots are unlike other symbolic construcs. Through them the open matrix of cretative process is splayed open naked. However, in order for this gnosis to unfuld, the mind must fight through many bariers (klipot) within its habitual momentum. The deeper it goes, the more subtle the opacifying klipot become. The most elusive layers are what Kaplan refers to as 'semi-permiable'. They are exchanges of an incredibly fine resonance, which bear a very delicate yet deadly propensity for reification. Their resonance is so sublte that they often might seem like gnosis itself This is a concealed trap for a few advanced ones who even travel this far.
The three-fold klipot which obstruct burgeoning gnosis are its bones, blood, and flesh. Each creates inner, mediating, and outer aspects of reification. All become permeable as the phenomena becomes a heart-sacrifice. From above and below the blood of space floods the body of space. Anything and everything becomes the sacrificial beast. Its lungs are Saturn and Jupiter. Its kidneys are mars and venus. Its belly and head are sun and moon, which temper and shape the mercury in its heart.
>>17834978
When we become our own redeemer and deliverer, a self-sacrificial pig messiah, the process of tikkun olam (the repair of the world) begins in earnest. We face the klipot of our resistances head on, to recognize the ubiquitous spark of perfection that displays itself within the disguise of imperfection. The feast of the kosher pig consumes the root of identity and the universe of identification that has been fabricated around it. Its presentational flesh is malkut, called ‘Garden’. The energy of its formative motion is tiferet, called ‘Eden’. Their unifying continuum is the digestion of the feast and its enjoyment, personified by the serpent called Nachash. It seals the motion display as a single continuum that can equally fall into degenerate fiction or rise to the occasion of gnosis. Its undulating frequencies shape every nuance of phenomena.
The sacrificial beast draws the consuming fire forth from the heart of the five organ array. The corners of its quadrisected body split in two. Head and belly are flanked by the left and right kidneys and lungs. From within, a blazing halo emerges to hold the organs in the glow of its own intention, like an altar. Each thought, movement, feeling, and form is such a beast on such an altar. Each presents its organ body splayed in the light of aspiration. All that is needed is a spark from the deep to ignite the glow into the wild abandon of consumption; the spontaneous regenerating self-consumption of standing-in-dissolving.
All klipot are primordially pure from the outset, and serve as the ultimate offering. Impurity is an opinion offered as food. The body of the beast swells with impulses, and its forbidden flesh is eaten with impunity when spontaneously realized as intrinsically pure. Gnostic intoxication is the feast of a kosher pig.
>>17834983
The fire bellows forth from within. It caresses the beast’s yellowing skin, passes through its red meat, and smolders its white bones. All three are usurped into smoke to fill the blue sky, suffusing the five worlds with the meaning and intention of the sacrifice, each according to its level. The three sides…right, left, and center…are configured as Adam on the right, Chavah on the left, and between them is the enveloping Nachash embracing all equally. Through it the wedding is consummated, and Chavah copulates twice.
Practitioners pass through the precarious junctures by adopting an attitude common in theistic systems. This is the view that absolute knowledge is ungraspable, thus one never meets 'face to face' with “God”. There is no concrete destination that can be reached. This leaves raw aspirations free to mix with pregnat space. Once theistic associations are extracted, the disposition of 'not reaching' remains an effective contemplative method. It naturally adapts to the disposition of phenomena, which are indeed infinite, with no (En) end (Sof), and it prevents subtle reification from coagulating into the most intangible of klipot.
>>17834992
REACHING BEYOND GOD
The primary catalyst for spiritual growth is the discovery of compassion. In the sense intended here, compassion refers to the primal expansiveness (Chesed) of En Sof, which gives itself freely as infinite variation without ever departing from its primordial essence. From an esoteric perspective this has nothing whatsoever to do with do-gooderism, dogmatic fixed morality, or dualistic codes of rules. It abides in the opening of cognition, to purify the perceptual field into a gnosimic continuum, revealing what is obstructed by the coarseness of habitual reificiation. Cultivating compassion is the antidote to alienating fictions of self and other that reify all klipot.
Who is the doer of a thing? In the language of Zohar, 'who' (50), is code for Binah's gates, which open the responsive spaces of Keter. The question 'who is the doer' is a powerful mantric phrase of inquiry. Gnosis unfolds as the hollow sheslls of idnetity are dissolved, and its momentum mixes, merges, and rests coequal with the womb space of creation.
Wisdom is encoded in the phrase “I am that I am” which poses the divine name of keter as a reflexive equation. It is given in the Torah as Moses inquires before the burning bush not consumed by its enveloping flame. The most common translation is not exactly accurate. AHYH AshR AHYH is better understood as 'I will be that by which I will be', thereby stressing the meeting point of potentiality with its capacity to manifest anything.
>>17834996
The phrase pinpoints the precise intersection of the mirror of mind as it reflects itself. The first AHYH represents an open capacity to reflect. The second represents reflected variation. They are a true unity, thus posit wholeness in the aspect of 'front' and 'back'. The phrases poses a continuum in which beginning and end are equalized by the balance point at their heart. This is the nexus of the fire of self-consumption, which is a thrust beyond coming into being or passing away, thus 'the bush was not consumed'.
AshR has a value of 501. Its gematria equates with the word TMVNH (Ex. 20:4), which means 'in a manner of likeness'. This poses the magical continuum again, like a mirror. The manner of likeness the worlds assume is a result of how their motion display is apprehended. If one inquires to penetrate the automaton reflex of the status quo, artificial constructs begin to melt away.
More hidden layers can be unfolded letter by letter. Alef is absolute wholeness set within the paradox of unity. This is illustrated by the letter's graphic form, in which two yuds (above and below) are poised with a vav between them. This alludes to the structure of BeYeA (Briah, yetzirah, assiah), which pose the upper and lower aspects of Sechinah (correpsonding to the two hehs, or binah and malkut). In the standard tree diagram, they balance above and below the middle six sefirot (vav). All of these arrangements suggest a mirror. When alef is esoterically converted into the coded sequence YVY, the implication is that the seeds of Atik the father (yud/Y) equalizes 'before' and 'after' the expression of its energetic motion, which is Zer Anpin (the Son). As “The Fountain of Wisdom” states: Alef is never less than two.
Thus, the scales rest in balance.
>>17835000
Alef as YVY equals 26, which is the gematria of YHVH. Keter is called Alef, because it is the first sefirah. Thus, through that number, keter (alef as 26) connects to tifaret (YHVH). In this connection, the king passes down the crown to his son without diminishment. This represents the pure cognizance (yechida/chaya) extending as the perceptual motion of variation (ruach).AHYH is a set of scales in balance. Both formulas of HYH and YVY reflect and balance each other, as a reflection reflecting itself. This mirror presents as its reflection from any point of view, like a hand that shapes itself, and a seed that displays its own womb. Thus, within AHYH, the secret pivot can be recognized, and binding to it allows 'that by which' to return phenomena to the single root from which both trees grow. Through this unified root, all things bask in the question 'what is meaning in itself?'. The space of the question exudes fathomless beatuy, regardless of the aesthetic or moral implications to which it becomes appended. This is a reflection of 'that by which' En Sof opens. Reductive mechanistic understanding cannot reproduce it. It is where wisdom overlaps convention, and where mystery outshines the ordinary.
Beyond success and failure, beauty cannot be imprisoned within experience, but paradoxically, it cannot happen elsewhere.
Take the chance on overcoming death by negation of birth. Shed your markers, identity, and self esteem. Walk upright, as no-one, nowhere, vividly delighting in the reflected feasts of frequencies.
>>17835004
From the Adeptus Minor material:
This, then, is the task to be undertaken by the Adeptus Minor. To expel from the Sephiroth of the Nephesch the usurpation by the evil Sephiroth; to balance the action of the Sephiroth of the Ruach in those of the Nephesch. To prevent the Lower Will and Human Consciousness from falling into and usurping the place of the Automatic Consciousness. To render the King of the Body, the Lower Will, obedient to and anxious to execute the commands of the Higher Will, that he be neither a usurper of the faculties of the Higher, nor a sensual despot, but an Initiated Ruler, and an annointed King, the Viceroy and representative of the Higher Will, because inspired thereby, in his Kingdom which is man. Then shall it happen that the Higher Will, i.e., the Lower Genius, shall descend into the Royal Habitation, so that the Higher Will and the Lower Will shall be as one, and the Higher Genius shall descend into the Kether of the Man, bringing with him the tremendous illumination of his Angelic Nature. And the Man shall become what is said of Enoch. “And Chanokh made himself to walk with God, and he was not, for God took him.” (Genesis, V.v. 24.) Then also this shalt thou know, that the Nephesch of the Man shall become as the Genius of the Evil Persona, so that the evil persona itself shall be as the power of the Divine in the Qlippoth, as it is said: “Whither shall I go from thy Spirit, or whither from thy Presence shall I flee? If I ascend up to Heaven, thou art there. If I make my bed in Hell, behold thou art there.” (Ps. Cxxxix.)
>>17835005
Therefore even the Evil Persona is not so evil when it fulfilleth its work. For it is the beginner of a dim reflection of the Light unto the Qlippoth, and this is what is hidden in the saying that “Typhon is the brother of Osiris.” Hear thou, then, a mystery of the knowledge of evil. The Ritual of the Adeptus Minor saith that even the “Evil helpeth forward the Good.” When the evil Sephiroth are expelled from the Nephesch into the evil Persona, they are, in a sense, equilibriated therein. The evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. This Mystery shalt thou keep from the knowledge of the First Order, and still more from that of the Outer World, that is as a formula, seeing that is a dangerous secret. Now then shalt thou begin to understand the saying “He descended into Hell,” and also to comprehend in part this strength, and thus begin to understand the necessity of evil unto the material creation. Wherefore, also, revile not overmuch the evil forces, for they have also a place and a duty, and in this consisteth their right to be. But check their usurpation, and cast them down unto their plane. Unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. There is also a great mystery that the Adeptus Minor must know. How the spiritual consciousness can act around and beyond the sphere of Sensation.
“Thought” is a mighty force when projected with all the strength of the lower Will under the guidance of the reasoning faculty and illuminated by the Higher Will. Therefore, it is that, in thy occult working, thou art advised to invoke the divine and Angelic Names, so that thy Lower Will may willingly receive the influx of the Higher Will, which is also the Lower Genius behind which are the all-potent forces.
>>17835009
This, therefore, is the magical manner of operation of the Initiate when “skrying” in the spirit vision. Through his own arcane wisdom, he knows the disposition and correspondences of the Forces of the Macrocosmos. Selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his Spiritual Consciousness, illuminated by his Higher Will, directly unto the part of his Sphere of Sensation which is consonant with the symbol employed. There, as in a mirror, doth he perceive its properties as reflected from the Macrocosmos, shining forth into the Infinite Abyss of the Heavens.
>>17835015
Thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the Macroscosmos. Thus receiving the direct ray as then reflected into his Thought, he can unite himself with the ray of his Thought so as to make one continuous ray from the corresponding point of the Macrocosmos unto the centre of his consciousness. If, instead of concentrating at the actual point of the sphere of Sensation he shall retain the thought-ray only touching the sphere of sensation at that point, he shall, it is true, perceive the reflection of the Macrocosmic Ray answering to that symbol in the sphere of his Consciousness. But he shall receive this reflection tinctured much by his own nature, and therefore to an extent untrue, because his united conciousnesses have not been able to focus along the thought-ray at the circumference of the Sphere of sensation. And this is the reason why there are so many and multifarious errors in untrained spirit visions. For the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the Macrocosmos. Therefore is it so necessary that the Adeptus Minor should correctly understand the principia and axiomata of our secret knowledge, which are contained in our Rituals and Lectures.
>>17835022
>fin
Wow
Thank you Ape;
This may just be the most illumining post i've ever read. Will be ordering a copy of this book.
Damn nigga desu senpai
