--Forwarded Message Attachment-Date: Thu, 17 Jun 2010 23:39:52 +0100

From: toyin.adepoju@GOOGLEMAIL.COM
Subject: Re: Qlippoth and magic
It would seem that a study of the Qlipoth needs to include the various interpretations within Jewish
and non-Jewish perspectives,of their place in the metaphysical scheme represented by the Cabala in
relation to their practical use in magic.
I wonder if a Christian Cabbalist would 'use' the Qlipoth in magical working since they are likely to
be seen as demonic,being the obverse of the Sefiroth.The corresponding forms of the Sefirothic
angels in the Qlipothic spheres would then be understood as demonic forms.
I get the impression that one would need first to delimit what one means by a Christian Cabalist.For
a statement on the theory of the Qlipoth one could see the chapter on the subject in Dion Fortune's
Mystical Kabbalah,where they are described as complementary to the Sefiroth;for a group
dedicated to the practice of Qlipothic magic,Dragon Rouge describes that as a central goal of the
group.Some of the writings of one of the founders,Thomas Karlson,can be found on the free
document archive Scribd.
For further information on Western perspectives one could see Satanic groups and other Left Hand
groups online.Joy of Satan is quite serious even though it is mixed with an intense anti-Semitism
and anti-monotheism.
Along with the metaphysical interpretation and magical use of the concept of the Qlipoth,it might
be relevant to explore the interpretation and use of other spiritual forms traditionally understood as
demonic,such as the Goetic spirits from the book of Solomon the King as well as Lucifer,who,of
course might be understood as the head of the section of the Tree represented by the Qlipoth.One
needs to note though,that interpretations of the Qlipoth as part of a schematic cosmology are more
precise than those of the Goetia which does not seem to have a detailed cosmology behind it.
An innovative understanding of the Goetia, which needs to be complemented by its traditional
understanding, is the work of Mark Dunn at www.goetia-girls.com.
A example,perhaps a precedent in the use of 'demonic' forms in magic as a means of learning about
the character of the aspect of being to which the 'demon' belongs is Aleister Crowley's description,in
his autobiography, of his invocation of Choronzon,a spirit associated with the Abyss .
If you are interested in inter-genre and inter-cultural comparisons you might consider such novels as
Eric Ericsson'sThe Sorcerer which climaxes in a meeting with a 'demonic' entity who enables
knowledge of the structure at the basis of life,suggesting a similarity to the the Qlipothic 'demons'
who would be gods in their own right.Another is his The Woman who Slept with Demons which is
unique in the idea of 'dysfunctional' spirits,spirits whose needs cannot be met beceause of their lack
of embodiment;yet human embodiment would make them look like demons beceause their
existence is centred in the obsessive pursuit of a particular desire.The Bartimeus Trilogy also puts
an interesting spin on the concept of a demon,with the story being told from the demon's point of
view.The Christian novels of Frank Peretti portray angelic and demonic conflict in the battle field of
human life in terms that present an interesting counterpoint to C.S.Lewis' delightful Christian
fiction,the demonic letters of The Screwtape Letters.The granddaddy of demonic imaginative
literature of course is Howards Philips Lovecraft and his Chthulhu mythos.Lovercaft is striking for
his depiction of demonic illumination,an expansion of consciousness enabled by demonic
figures,similar to what one might expect from invoking Qlipothic forms,along with the sense of

terror such an idea suggests.The relationship between literary fiction and metaphysical,even mythic
conceptions, is most fruitful but must be handled carefully.
An intriguing and imaginatively visualized theology of demons from a Christian perspective
emerges in Malachy Martin's Hostage to the Devil.
Buddhist,particularly Tibetan Buddhist 'demonology'or something similar in that faith is vital
because it suggests ways of interpreting forces that are different from the 'divine' forces in a
manner that understands them as complementary to each other,as evident in mandala art.
Since you are doing an MA it might be safer to focus on one culture and one genre,though.
thanks
toyin

On 17 June 2010 21:52, Guido Woudenberg <guido_woudenberg@hetnet.nl> wrote:

Hi all,
Do you know if there is any literature on the use of Qlippoth in (ceremonial) magic
from the Christian Cabalists in the seventeenth century through the nineteenth-century
occult revival to Kenneth Grant? I do have some sources on the role of Kabbalah in
magic, but there doesn't seem to be that much on the use of Qlippoth in magic.
For my master's thesis, I will study the use of Qlippoth in the work of Kenneth Grant.
Additionally, I like to discuss the origin of the Qlippoth in Lurianic Kabbalah and the
lineage from Luria to Grant with a focus on its use in the context of magic.
All the best,
Guido Woudenberg