000-Ain-Qemetiel-(The Crowd of Gods)
00-Ain Soph-Belial-(Without God)
0-Ain Soph Aur-Athiel-(Uncertainy)
Kether-Thaumiel-(Twins of God)
1. Thaumiel (twins of God) is the name of one of the Qliphoth in the Kabbalah, the shadow side of the Kabbalistic Tree of Life. It is the shadow of the Sephirah Keter (the crown). While Keter is concerned with the unity of God, Thaumiel represents the dual contending forces, struggling, and it is represented by 2 giant heads with bat-like wings.
2. 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. Therefore, although Keter is concerned with unity, implicit in its existence is the concept of duality. It is the first emanation from the Ein Sof, the point of consciousness that crystallises out of the vast emptiness. Without the forces of the other sephiroth to balance it, specifically Malkuth below, it would exist as something apart from the Ein Sof, God in his totality. However, since all the paradoxical and contending forces unleashed through Keter find their eventual rest and resolution in Malkuth, balance and the unity of God are maintained.
3. The ruler of Thaumiel is Satan. Satan in legend was the chief of the angels, holding a position similar to that of Kether. According to Islamic legend, after God created man, Satan and his angels refused to bow down before Adam. Ralph Austin describes that in the thought of the Islamic mystic, Ibn Arabi, the diabolical principle is that "which resists the Self-Realizing urge to create the own-other object (creation) and insists in the sole right of pure spirit and transcendence, this being the reason for Satan's refusal to obey God's command to prostrate himself to Adam, from jealousy for the integrity of pure spirit." . Seeing this in a kabbalistic way, this means the refusal of Kether, the pure spirit, to find completion and self-realisation through the act of emanation and creation, terminating in Malkuth. Satan therefore represents spiritual pride and arrogance.
4. "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. In other words, it is that principle which would seek to insist on the separate reality of either pole, at the expense of the other, and thus to impair the original wholeness of the divine experience as the Reality by trying to sever the all-important link between "own" and "other" and consign each to mutually exclusive isolation in absurdity".Which neatly fits with the kabbalistic description of Satan as the master of 'The Dual Contending Forces'.
Ghagiel ( variously Chaigidel, Chaigidiel, or Oghiel), in the belief system of Kabbalah, is the name of the Qliphah corresponding to the Sephirah Chokmah in the Tree of Life. They are demons, the Hinderers, described as black evil giants with serpents entwined around them, and they are attached to lying and material appearances, in opposition to those of reality and wisdom.
In the Kabbalah, the Qliphoth represent the unbalanced force of a particular Sephirah, or attribute of God. Chokmah, or "Wisdom" is the sephira concerned with creative, subjective energy, the phallic force that acts upon Binah, the great mother, the receiver of this energy and giver of form. If Chokmah is not balanced by the force of Binah, it remains proud, unrestricted energy, too stubborn to be bound by the matrix of the mother, unwilling to 'bow down to man' and take material form, as described in the Islamic legend regarding Iblis, or Satan. Therefore, Chokmah becomes Ghagiel, the force that hinders the natural evolution of divine energy flowing down into the creation, through pride and egotism, and maintains itself in the world of illusion and lies.
Augiel (Hebrew AaVGIAL, "Hinders") in Kabbalistic tradition are the Qlippoth or demonic powers associated with Chokmah, the second Sephirah of the Tree of Life. They appear as giants twined around serpents. There are various spellings of their name such as Ghagiel, Chaigiel, Ghogiel, and Chaigidiel.
Augiel or Chaigidiel represents the Sphere spreading Confusion of the Power of God. This counter acts with the wisdom of God represented by the Chokmah Sephirah. This creates confusion in God's creation. The cortex of Chaigidiel is called Chogiel, "Those Who Go Forth into the Place Empty of God."
Beelzebub, Lord of the Flies, and Adam Belial, the Wicked Man, are major demonic powers of this Sphere. Satan is often associated with Beelzebub. Adam Belial is frequently mentioned separately.
Sathariel (Hebrew סתריאל, Greek: Σαθιήλ) is one of the Qliphoth, corresponding to the Sephirah Binah on the kabbalistic Tree of life. It represents the Concealment of God, which hides the face of Mercy. The form of the demons attached to this Qliphah are of black veiled heads with horns, with hideous eyes seen through the veil, followed by evil centaurs.
The Qliphoth are the shadow of the Sephirot, the chaotic force that exists when the Sephirah is unbalanced. Binah is the Sephirah that gives birth to form, the great mother of the cosmos, the eternal womb. Through her, the spiritual energy of Keter and Chokmah are woven into the matrix that eventually becomes matter. But when this force is unbalanced, then the spiritual principle is hidden, matter is taken to be simply matter, and is not understood to be simply condensed energy, which is crudified spirit. Binah, the giver of form, becomes Sathariel, the concealer of spirit.
Sathariel is described in the Book of Enoch as the 17th Watcher of the 20 leaders of the 200 fallen angels. The name is believed to be of Babylonian origin and a combination of shetar and el (God) with the name meaning "side of God". Michael Knibb believes the name to mean "Moon of God" or "Dawn of God" based on the Ge'ez copies of the Book of Enoch.
The cortex or outer shell of Sathariel is called the order of Sheireil, "The Hairy Ones of God." This demonic order have been described as a black labyrinth of chaotic riddles, where Lucifuge reigns. The magicans third eye is opened and darkness becomes light if ascension progress through this order. This results in that the magican learns to see the light of Lucifer and becomes clear seeing.
In qliphotic kabbalah, Sathariel is the third qliphah after Thamiel and Chaigidel. Sathariel is directly connected to Thamiel, Chaigidel, Daath, Gamchicoth and Golachab. These connections are described as gateways or tunnels.
Gha'agsheblah is the Qliphah corresponding to the Sephirah Chesed, Lovingkindness. It is described as the disturber of all things, and the form of its demons are of black, cat-headed giant
The Qliphoth of Chesed is the divine force that spreads so far and thin that it breaks due to its own weakness. This Qliphoth represents the misguided and imbalanced love which exhausts and ultimately suffocates its object with its borderless benevolence and tenderness. The Qliphoth ofChesed is called ‘Gha Agsheblah’ which can be translated as “The Smiting Ones” (german, ‘Die Zerbrechenden’).
Translation: The Smiters; The Disturbers of All Things); The Breakers
in Pieces, The Disturbing Ones
Description: Black, cat-headed giants
Power: Agitation; Vampirism, Qliphotic instruction
Comment: Disordering, Disruption, Troubling, Distortion, Dishevelment
Golachab is the Qliphah corresponding to the Sephirah Geburah on the kabbalistic tree of life. Its name means the ‘Burners with Fire’, and the image of the demons associated with it are of enormous black heads like a volcano in eruption.
The Qliphoth are the shadow of the Sephirot, the chaotic force that exists when that sephirot is out of balance. Geburah is the sephirot of Restraint, which takes away that which is unnecessary in the cosmos, destroys the wicked, fights evil and injustice, and maintains an equilibrium with Chesed, Lovingkindness. However, it is obvious to see that when this force is out of balance, it becomes too destructive, and burns that which shouldn't be burned. While the Klipot of Chesed may represent unbridalled conservatism, Golachab represents unbridled radicalism and tyranny, that brooks no opposition, and executes all its opponents.
Golohab (Hebrew GVLHB, "Burners") in Kabbalistic tradition are the Qlippoth or demonic powers associated with Geburah, the fifth Sephirah of the Tree of Life. They are called Zaphiel. Their traditional form is that of enormous hideous heads with open mouths, like volcanoes belching smoke and flames. Their cortex is Usiel, and archdemon is Asmodeus.
Golohab fittingly opposes Geburah, the Sephirah of the powers of severity, harshness, judgment. As these powers go forth to rule firmly but justly the Colohab attempt to destroy, or burn, these powers as well as what is ruled. Possibly it was during this turmoil that evil entered the world as some suspect.
The qliphothic aspect of Geburah is the most easy to explain of all: it is the corybantic severity and merciless violence which judges according to biased standards. It is wrath against the wave-like, unpredictable motions of life and creation (Chokmah/ Chesed). The Qliphoth of Geburah is prepared to burn the last seed of life in order to maintain an established structure or law. The Qliphoth of Geburah is called ‘Golohab’ which can be translated as ‘The Flaming Ones’ (german, ‘Die Verbrenner’).
Thagirion is the qliphah associated with the sephirah Tiferet in the kabbalistic Tree of life. It means the disputers, the painful movers, and the demons called the Zomiel are attributed to it, great black giants that are always working against each other.
Tiferet is the sephirah of harmony, and the balance of different forces, which in particular balances the giving powers of Chesed, Loving kindness, with the restaining power of Geburah, restraint. Implicit in the idea of balancing and synthesis is also the idea of stress and strain, and the swinging backwards and forth between the different forces. Chesed and Geburah often work against each other, and the pendulum must be allowed to swing between them. If the pendulum is forced to stay still, in the middle, due to an excess of Tiferet, then undue stress and pain is felt, as these forces are not given room to breathe. Therefore Tiferet, beauty, becomes Thagirion, the disputers.
Thagirion plays a role similar though inverse to that of Tiferet in the Tree of Life, in stopping the different forces from falling apart from each other, and maintaining the shape of the tree, although in the case of Thagirion, it maintains and sustains the ugly and evil forces together.
Another important role of Tiferet is that of Saviour, and in Christian Kabbalah it is through Tiferet, the Son, that the father is known. Thagirion could be said to be the negative aspect of this dogma, the harsher doctrines that condemn all who dare defy their particular brand of beauty to everlasting hell and fire.
The qliphothic aspect of Tiphareth is represented by all influences that help to conceal rather than unveil beauty. The essence of this demonic nature becomes apparent if one truly tries to understand the meaning of beauty in Tiphareth: here beauty is not a term to coin cultural expressions of physical aesthetics, but it is the most inner nature of creation itself. In order to grasp the mystical or secret beauty of nature one depends on an intuitive access uninfluenced by intellect or rationale, i.e. a state of Gnosis or Henosis. The Qliphoth of Tiphareth thus are the forces that hinder man from experiencing this state of union, communion and beauty. They can take shape in any force that creates confusion rather than fusion of heart and mind. The Qliphoth of Tiphareth is called ‘Tagimron’ which can be translated as ‘The Disputers’ (german, ‘Die Streitenden’ or ‘Die Disputierer’)
Netzach-Oreb Zaraq-(The Raven of Dispersion)
A'arab Zaraq is the Qliphah corresponding to the Sephirah Netzach on the Kabbalah's tree of life. It translates as 'The Ravens of Dispersion', and the demons associated with it are hideous, demon-headed ravens issuing forth from a volcano.
The Qliphoth are the unbalanced force of a particular sephirah. Netzach is the sephirah 'victory', the ability of raw, emotional, passionate energy to overcome obstacles, but it needs to be balanced by Hod, the ability to rationalize and exercise a degree of self-control. If it is not balanced it becomes uncontrolled passion, desire, greed and covetousness, the dark side of Venus, which is unbridled lust.
The raven of dispersion is thought by some authors to be related to the raven Noah let fly from his ark while the waters dispersed.
The Qliphoth of Netzach is represented by these two opposing forces of nature without the influence of wisdom (Chokmah) and mildness (Chesed). If creation starts to produce life as carelessly as it is prepared to destroy it again we can see the demon of Netzach unfold. The Qliphoth of Netzach is called ‘Gharab’ or ‘Areb-Zereq’ which can be translated either as ‘The Corrosive Ones’ (german, ‘Die Zersetzer’) or as ‘The Ravens ofDeath’.
The Qliphoth of Hod similarly is founded on the idea of a radiating object: our eyes are blinded and cannot look behind the radiating surface. Unauthentic brilliance can be understood as the beginning of illusion and deceit. In the realm of the mind the shadow of Hod therefore is represented by the lie, artfulness or beguilement. At the same time the demon of Hod correlates to the ideas of fickleness, hesitation and lack of determination - the negative fluctuations of our mind. The Qliphoth of Hod is called ‘Samael‘ which can be translated as ‘The Deceitful Ones‘(german, ‘Die Täuscher’) or ‘Poison of God’ (german, ‘Das Gift Gottes’).
In The Holy Kabbalah (Arthur Edward Waite, 255), Samael is described as the "severity of God", and is listed as fifth of the archangel of the world of Briah. Samael is said to have taken Lilith as his bride after she left Adam. According to Zoharistic cabala Samael was also mated with Eisheth Zenunim, Na'amah, and Agrat Bat Mahlat — all angels of sacred prostitution.
Samael is sometimes confused in some books with Camael, an archangel of God, whose name means "He who sees God".Also " He who is like God " . Kemo (Like), (El),God. Aramaic/Hebrew.
Yesode-Gamaliel-(The Obscene Ones)
The qliphothic aspect of Yesod is represented by a distorted or destructive sense of fertility. On a plain physical level this signifies the sexual urge which is never satisfied but always demanding new and stronger stimuli and thus consuming vitality and creativity without offering anything in return. The more general idea of this Qliphoth, however, is any act of creation which is not based on an intention of beauty (in a sense of Tiphareth) and thus fails to generate a creature of beauty. The Qliphoth of Yesod is called ‘Gomaliel‘ or ‘Gamaliel’ and can be translated as ‘The Obscene Ones‘ (german, ‘Die Obszönen’).
Gamaliel is the Qliphah associated with the Sephirah Yesod on the kabbalistic Tree of Life. It translates as 'The Obscene Ones', and the demons associated Yesod is the Sephirah that collects all the energy from the Sephiroth above it, stores these archetypal ideas in the unconscious, and expresses them in their correct time. It is associated with the sexual organs, and unconscious sexual desire. It can be seen that without the correct expression of the images stored in Yesod, either through physical expression in Malkuth, or by transcending them in Tiphereth, an unhealthy sexual repression exists. It is believe that priests who choose to become celibate end up molesting children do this because they did not know how to correctly channel and balance the energy in Yesod. The unconscious imagery in Yesod therefore becomes more and more perverse, eventually becoming Gamaliel, the obscene.
Liliths influence continued 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 GamalielQlipha. Thus Gamaliel is the 'Qlipha of dark dreams'.
. The magician will reach an understanding of the structures of the basic instincts and learn how to use sexuality for magical progression.
Gamalielis, above all, the sphere of forbidden sexuality. While Adam and Eve represent sexuality of
a dutiful nature whose purpose is reproduction, Lilithand 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 entersGamaliel to become fully aware of the mechanisms of sexuality and thus cease to be enslaved under hidden instincts. The origin of lust is also revealed in thisQlipha
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 are generally forgotten. For a magician it is of great importance to remember these dreams in order to control them and conciously reach the astral plane. The magician attempts to travel through the normal astral spheres that are represented by Yesod and move towards the deeper and darker regions that belong toGamaliel. During astral journeys to the erotically magnitized worlds of Gamaliel, the magician will encounter the succubus and incubus, female and male demonic lovers. They will invite the magician to an astral orgy in which even the smallest of the magicians desires will be revealed. If giving into weakness, the magician may be vamparized and left as an empty shell without energy; the magician must instead strive to use the 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 mentrual cycle. The monthly blood corresponds to fertility and life and its constant revelation 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 magicians 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 dieties, often horned or in the shape of a goat. Among the feminine dieties 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 and 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 theQliphotic 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 theQliphotic 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 elixer of life. The adept must follow this course consciously and with control. If this occurs unconsciously, ones personal power might be lost in the unknown. The magician could 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 traveling, 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 abstinance for extended periods of time to increase the sexual energy and thus enable a stronger contact with Gamaliel. The focus of the meditation of abstinance 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 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 serpents 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 naked serpents. Also, artists like Gustov 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.
Malkuth-Lilith-(The Queen of The Night)
Just like the positive forces of the nine Sephiroth above Malkuth are condensed in this single point, the Qliphoth of Malkuth equally is a culmination of all preceding demonic forces. The shape and influence of this Qliphoth is therefore one and many at the same time; just like it is stated in the Bible “My name is Legion, because there are many of us.” (Mark 5:9). The name of the Qliphoth of Malkuth is ‘Lilith’ or ‘Nahemoth’ which can be translated as ‘Queen of the Night’. The Zohar explains “the disgracing spirit of nature” (Sohar I. fol. 55a) as the source or reason of Lilith and her sister demons ‘Naama’ and ‘Igrith’.
Lilith, mother of demons, queen of vampires, ruler of harlots and the empress of evil, is a dietythat 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 Semetic word Layil, which signifies the night. Lilith has been feared, but has also been desired due to her mythical beauty. She hauntsnoth 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 manuscript the classic story about Lilith 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. Lilith withdrew into the desert where she met the damned and banished creatures od 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 primieval 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 Lilithhas passed into a shadowy existance and become a Qliphotic existance. The lunar aspect of Lilith chiefly belongs to theQlipha and a demoness. As a Qlipha she is the wild and dark nature that is thenightside of the material plane and that opens the gates to the other side. As ademoness, she rules the Gamaliel Qliphathat correspondes 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 a), and she is also Mother Earth in her more violent aspects. Among the ancient Sumeriansshe was called Lil and was the destructive storms and hurricanes. She is the aspect of physical existance of man that cannot be controlled. Thus, man attempts to deny and repress these parts by creating a structure for his existence in which the wild force is unable to fit. But this force, nonetheless, ceaselessly penetrates our structures 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 mans phallic monuments. She is the earthquake that devours the skyscrapers and church towers in her womb, she is the Gothic darkness that awakens the demons, even in the mind of the sensibleathiest.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, present the magician with a good picture of how the Lilith Qlipha might appear:
Lilith is the mother of demons, and it is within her that the magician must seek the otherQlipoth. It is toward her that the magical pentagram is pointing. The pentagram of dark magic points toward the earth, the soil, toward ancient times and the primordial. It is here that one finds the Qlipoth. The Qlipoth are the reality that we refuse to see. A dark magician does not, like the adept of the light tradition stare up at the heavens in search of some heavenly utopian world. A dark magician gazes down toward the earth to seek the treasures that have been hidden for thousands of years. 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 in which man is normally unaware. Through an exploration of the principals 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 whereLilith can be found. The darkness is her womb, and this is the goal of the magicians 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 13 times, Lilith is supposed to appear:
marag ama lilith rimok samalo naamah
During contact with the Lilith Qlipha an abstract idea or a strong emotional response might berecieved. 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 calledNaamah. 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 tyranical character. When the magician wants to channel the force of the Qlipha,Nammah 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 thetantric 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 in the beginning of time before the male god of light created the world. She is Liaviathan or Tiamat: the aincient 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
ecstacy 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 Kundalini, which is often likened to a serpent or a dragon. In Tantric terminology, Lilith corresponds to the backside or inside of the MuladharaChakra. 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 theMuladhara Chakra. The Muladhara is compared to a red lotus, and the magician should meditate 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.
In the Zohar:
Naamah appears in the Zohar as one of the four angels of sacred prostitution, the mates of the archangel Samael. Her fellow succubi are Lilith, Eisheth Zenunim, and Agrat Bat Mahlat. They are the original four queens of the demons. According to Zohar she is a succubus and fallen angel, and is generally regarded as an aspect or relation of Lilith. After Cain killed Abel, Adam separated from Eve for 130 years. During this time, two female spirits, Lilith and Naamah would visit Adam and bear his children, who became the Plagues of Mankind. (Zohar 3:76b-77a)
Also according to Zohar, Naamah corrupted Aza and Azael. (Zohar: Genesis: Chapter XXXII)