Qlifot | קליפות
In the enigmatic world of Qabalistic thought, a concept that often surfaces is that of the sefirot, symbolizing energies of varying degrees yet of identical essence. To view these energies through an ethical lens might be tempting, but it is important to remember that they inherently possess a neutrality. They are, in essence, cosmic forces that exist to manifest and shape reality, devoid of any inherent good or evil. As the wielders of these energies, it is we who determine their deployment for constructive or destructive purposes.
These dimensions of energies, neither negative nor positive, are like clay in a potter's hand. They can be manipulated and molded into forms that mirror the intent of their wielder. Therefore, a given energy dimension can be harnessed for both positive and negative purposes.
In the lexicon of Qabalistic thought, when the energy of a dimension is employed constructively, it is termed a 'mida'. Conversely, when the energy is put to destructive or negative use, it is called a 'Qlifa'. This dual potential resides within every sefirah, each embodying both a Mida (energy utilized for good) and a Qlifa (energy applied for evil).
There is an ancient wisdom in the notion that God "created one opposite to the other", giving rise to the concept of the 10 impurities or Qlifot. It's important to reemphasize, though, that energy is neutral in its core. Its existence is tied to a preordained function. It's through our exercise of free will that we choose whether to execute a Mida or a Qlifa, determining the energy's ultimate manifestation.
A Mida can transform into a Qlifa through two principal ways: by excess or by deficiency. When a virtue is taken to an extreme, it risks losing its essence, becoming a caricature of itself. Likewise, when a virtue is diminished or neglected, it can also lose its potency and effectiveness.
Ergo, virtue is the precise measure of energy required to execute a particular operation. An energy that is too potent risks destabilizing the dimension, as does an energy too weak. The energy needed to construct a Mida must be well balanced. One can argue that virtue emerges from this internal equilibrium that we strive to achieve within the same dimension.
Whenever we attempt to articulate a particular energy form, positive or negative, we must bear in mind that our perception is based on a limited and arbitrarily divided representation. Every individual dimension is imbued with a unique energy force that manifests in myriad ways within the world of fragmentation. Hence, within each fragment of this vast, intricate reality, we can discover countless variations pertaining to the same dimensional energies we've studied. Thus, with the division of good and evil within the fragmented world, there is a constant emergence of new and specific forms of manifestation.
Each Sephira projects a veil of illusion that could potentially immobilize us, impeding our journey to the spiritual experience that would affirm our true connection with the energies of that sphere. Of course, these illusions and experiences exist in varied depths. It's crucial to distinguish between a transient or sporadic state, however significant it might be for the individual, and a well-established stage integrated within the psyche. The latter is a lifelong pursuit, and is, in fact, the very reason we exist.
Positive qualities, or Midot in Hebrew (which translates to 'measures'), are virtues we should strive to cultivate. They are the pathways, forms, or traits that align us with the energies of a Sefira, allowing us to reflect them accurately in our lives and harness their powers for good.
Negative qualities, or Qlifot in Hebrew (which translates to 'shells'), represent vices that should be avoided or eliminated. These do not pertain to the Sefira itself, but to our alignment with it. We view vices as imbalances of the positive qualities.
In Hebrew, the biblical commandments are known as "Asheret HaDibrot", עשרת הדיברות, or the ten words. These are seen as directly corresponding with the Tree of Life, adding another layer to the intricate tapestry of Qabalistic interpretation.
1- I am the Lord your God, Who brought you out of the land of Egypt, out of the house of bondage.
2 -You shall have no other gods before Me. You shall not make for yourself a graven image, nor any manner of likeness of anything that is in heaven above, that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them, nor serve them. For I the Lord your God am a jealous God, visiting the iniquity of the fathers upon the children of the third and fourth generation of them that hate Me; and showing mercy unto the thousandth generation of them that love Me and keep My commandments.
3 - You shall not take the name of the Lord your God in vain; for the Lord will not hold him guiltless that takes His name in vain.
4 - Remember the Sabbath Day, to keep it holy. Six days you shall labor and do all your work; but the seventh day is a Sabbath unto the Lord your God. On it you shall not do any manner of work, you, your son, your daughter, your man-servant, your maid-servant, your cattle, and your stranger that is within your gates. For in six days the Lord made heaven and earth, the sea and all that is in them, and rested on the seventh day; wherefore the Lord blessed the Sabbath Day, and hallowed it.
5 - Honor your father and mother, so that your days may be long upon the land which the Lord your God gives you.
6 - You shall not murder.
7 - You shall not commit adultery.
8 - You shall not steal.
9 - You shall not bear false witness against your neighbor.
10 - You shall not covet your neighbor's house; you shall not covet your neighbor's wife, his manservant, his maid-servant, his ox, his donkey, nor anything that is your neighbor's.