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Kabbalah in the Worldbuilding of Genshin Impact; Part 3: Very Impure, Very Sinful

Written by Sabre (@paimoff on twitter) and Schwan (@abyssalschwan on twitter)

The Origin of Evil

In earlier parts of this theory, we've discussed how the elements of Teyvat and their ideals are similar to the sefirot of Kabbalah, as well as the implications of the similarities between Descenders and the Kabbalistic Primordial Man. In this section, we'll be discussing how the metaphors used to describe evil in Kabbalah are made literal in Genshin, specifically in the form of the Gnoses and the Heavenly Principles. We’ll also be connecting the Traveler’s role as RPG ProtagonistTM to the Kabbalistic concept of Tikkun Olam (repairing the world) and how that relates to their role in the good-evil duality.

When it comes to the concept of evil in kabbalah, there are generally two perspectives considered: 1) evil is the result of an imbalance in the dichotomy of divine mercy vs divine judgment, and/or 2) the existence of evil is an inherent part of creation that can be affected by the actions of humans.

The Zohar, a foundational text of Jewish Kabbalah and massively influential on Western esotericism, details several explanations for the origin of evil. This theory does not contain a comprehensive analysis of the philosophy of evil in Kabbalah, but we’ve tried to at least mention or summarize the core concepts that can be tied directly into discussion of Genshin’s worldbuilding.

The primary explanation in the Zohar is that evil originates in the sefira of divine judgment if it is not counterbalanced by divine mercy. This creates a parallel but mirrored/inverted system of the sefirot, called the Sitra Achra, which we will refer to with the literal translation “Other Side”. This dimension is associated with death and anger, and a few other unique traits we’ll explore later on. It’s important to note that according to this perspective, the existence of evil is actually a necessary part of the divine plan for the world - some of the commandments in the Torah (Jewish law), or even regular human activities like sleeping, are described as actions that ‘appease’ the “Other Side” and keep the balance between good and evil forces in the world. The Zohar even goes as far as to suggest that the “Other Side” can function as a ‘test’ for the righteous: In order for someone to be fully righteous, they must descend completely into the realm of the “Other Side” and resist all their temptations and then emerge pure. Those who fail are doomed to become breeding grounds for demons. Interesting.

The Husks in a Nutshell

The Zohar also introduces the concept of the klippot, literally husks, shells, or peels . The name Qlipoth, which players of Honkai Star Rail might be more familiar with, is just another spelling of the same term.

The Zohar’s conception of the sefirot is like a nesting doll: the sefirot are one inside the other, like concentric circles, and the klippot are the shells each sefira makes around the one inside it, as illustrated in the drawings below, where each ring or square represents one of the sefirot.

This ties in to another one of the Zohar’s explanations for the origin of evil: evil has always been mixed in with the sefira of Keter, the first to be emanated, and in order for reality to be formed, the evil had to be purified out. This was done by repeatedly creating worlds and destroying them, until the creative divine energy was purified. Think of it like when you’re washing something you’ve dyed, and it takes multiple washes for the dye to stop bleeding.

This process leaves behind “shards” of evil, which become the foundations of the dimension of evil, the “Other Side”. The Zohar names some of the klippot as direct counterparts to the sefirot, giving them equivalent roles in their respective dimensions, but there is no consistent or complete description of all the names or comparisons.

Similar to the process of creation and destruction described above, Rabbi Isaac Luria (very influential Kabbalist in the 16th century) described a process where there are multiple iterations of the creation of the world, resulting from the dilution of divine energy as it is emanated into the void where reality is created. (For a more detailed explanation of this, check out Part 2.) Luria compares the sefirot to vessels filled with divine light, and the farther these vessels get from the source of the light, the weaker they get. Eventually the vessels shatter and form the klippot, which here are technically fragments of the divine and not inherently evil. However, unlike the sefirot that can balance each other, these fragments are isolated and intense attributes of the divine that eventually become evil and demonic.

In the context of Genshin, the klippot take the form of the Gnoses, reflecting their role as both remains of evil and fragments of the divine isolated from the source.

Demons and Dead Descenders

Back in Part 1 of this theory, we briefly discussed the implications of both the inverted Irminsul and the Demon Gods, or Archons, in the context of Kabbalah. We hypothesized that Teyvat is in the dimension of evil, aka the “Other Side,” and the Archons have demon names to indicate their alignment with each of the evil equivalents of the sefirot: the klippot. There is no standardized list of demons associated with the “Other Side,” so we think that they are using the Goetic demon names instead, like some historical sources have done in their incomplete lists.

We also suggested that the Gnoses themselves could represent the klippot of each element, the “shell” around the sefirot. This was based on the information we knew about the Gnoses at the time which was basically that:

a. It is an “internal magical focus that resonates directly with Celestia itself,” and represents the archon’s status as one of The Seven (Archon Quest, Prologue, Act III, Ending Note). This may be related to Zhongli’s concern that giving up his Gnosis will mean that he cannot defend Liyue anymore (Zhongli Character Stories: Gnosis)

b. It can gather elemental energy for the Archon, presumably acting as some kind of amplifier, given that the Archons have elemental abilities without a Gnosis (Nahida Character Story: Gnosis). This is presumably how the Akasha (and the Oratrice) was able to be powered by the Gnosis, and how Nahida was able to use the power of two Gnoses to access Irminsul and delete Rukkhadevata, something she could not do with her own power (dendro+electro amplifying reaction indeed).

The Fontaine Archon Quest and subsequent Neuvillette character stories introduced two new crucial pieces of information that cemented the role of the Gnoses in this theory:

a. The Gnoses are the remains of the Third Descender, and since they are remains, they are cursed. Skirk even says that the Gnosis “smells” “very similar to a god's ‘curse’.”

Skirk: Regardless, you should probably get rid of objects of "misfortune," to prevent any disasters from befalling you.

Skirk: To live is in itself a blessing. But once a person dies, the bonds he once had with this world shall all turn to curses.

b. The Primordial One was wounded in the “great war of vengeance” (probably when the Second Who Came arrived) and couldn’t “suppress the original order” of the world anymore. They and the “one who came after” created the Gnoses from the Third Descender and used them to “subdue and control the resentment and loathing of the world.” This seems to have created a new order to the world, where the remaining primordial “fragments” were destroyed, and humans gained the “seven remembrances.” (Neuvillette Character Story: Vision). This is implied to be related to the Archon War and to humans receiving Visions, which is described as a “shattered shard” of an Archon’s authority.

With this updated information, we have more evidence for our claims that Teyvat is in the realm of the “Other Side,” and that the Gnoses are the klippot. Here we compare key traits of the Gnoses and the Kabbalistic metaphors used for evil:

While the Gnoses and the “inverted” world of Teyvat are certainly the most overt references to the klippot and the “Other Side” in Genshin lore, derivations of these concepts are sprinkled throughout the worldbuilding in the form of repeated references to ‘shards’ and ‘husks’ of power and will. In the next section, we’ll go through two primary categories where the klippot of Genshin can be found: Death and the anger it leaves behind, and judgment, which includes the concept of sin in Teyvat, and speculation about how the Heavenly Principles turned Teyvat into the “Other Side.”

Rest in Pieces: Death and Anger

As you may have noticed, dying in Teyvat is not exactly straightforward. Death is meant to be a sort of recycling/reincarnation process via the leylines, but it seems like there are infinite exceptions to this rule. Hilichurls are cursed to never be able to enter the leylines, and thus are never able to truly die. When gods die, they can stick around indefinitely as corrosive and resentful energy (like Yaksha’s Karma and Inazuman Tataragami), or their remains can be used to permanently change the environment, like Rukkhadevata creating the Harvisptokhm out of Egeria’s remains to seal Tunigi Hollow. God-like individuals have also ‘died’ after being split in pieces, and those pieces contain some aspect of their will or consciousness, like Liloupar or Hermanubis and his Ba fragments. The Ba fragments are even associated with specific traits like the sefirot are: Sethos specifically mentions might and glory, which could correspond to the sefirot of Gevurah and Hod respectively. Both these and the resentful energy of things like the Tataragami can influence the actions of humans who come in contact with these fragments and remains.

The will of more ordinary people can also remain after death: the Shadowy Husk enemy descriptions call them “nothing but a husk,” and that “the long years and a curse seems to have robbed them of their reason and memory. Now, all that remains within that armor is the will to "fight for something, someone, and some matter."”

All shall decay in the end, and this is all that is left of the Black Serpent Knights amidst the merciless march of their sins, curses, and time itself.

We also have instances where a powerful being’s sacrifice provides the power for an ‘impossible’ event to occur: the Goddess of Flowers using her body as a conduit to give Deshret access to forbidden knowledge, or Sybilla sacrificing her life to create Phobos. Sybilla, who was likely also a Seelie, is described as being from the land of the dead - more on Seelies later. And most relevantly, we have the death of the Third Descender being used to create the Gnoses.

Logically, this death-associated release of power makes sense In a world that is also the “Other Side.” But it also seems to be a double-edged sword: just like how the order of the world itself is held together with the Gnoses sourced from death, the death of other powerful beings can destabilize it.

And speaking of the Gnoses - how is it that ‘death’ energy can be used to channel elemental energy, which should belong to the sefirot? As we mentioned earlier, that’s because the klippot and the sefirot are derived from the same divine source material - at their core, the realm of the divine and the realm of the demonic are the same. The distinction between these powers in Genshin is their source: are these the true elemental powers original to this world, or is this the power stolen by the Heavenly Principles?

Teyvat has its own “laws”: Judgment, Sin, and Curses

Earlier we mentioned that the Zohar’s primary explanation for the origin of evil is an excess of divine judgment. In Kabbalistic thought, divine judgment refers to the setting of limits during creation - without it there would be no distinction between anything and the world would just be an everything soup. For more on this idea and its usage in the Fontaine AQ, check here. When it comes to the human expression of this idea, “limits” would be equivalent to the concept of laws, both natural (like physics) and legal (like the concept of social contract).

The Heavenly Principles are thought to be the highest power of “law” in Teyvat, described in the Scroll of Streaming Song as “the universal law created in heaven, the divine laws established in the beginning.”

Nahida also tells use that the Gnoses represent the laws of the Heavenly Principles:

Nahida: I'm sure you remember the entity that changed your fate — the Heavenly Principles. Nahida: In fact, the Heavenly Principles has been quiet since the Khaenri'ah disaster five hundred years ago. I used this point as leverage against The Doctor. Nahida: I told him that the Heavenly Principles may be awakened if I destroyed a Gnosis. Although it was just a bluff, he still fell for it. Nahida: I assumed that the Heavenly Principles wouldn't just stand by and let such extensive damage to its "laws" take place.

What do these laws entail, exactly? Rukkhadevata in Scroll of Streaming Song explains:

"One may only bow down and worship Vaana of the heavenly spirits — no arrogation, deception, or trickery is permitted." "If one dares to imitate the forbidden arts, only calamity awaits at the edge of divine knowledge.”

As expected, these “divine laws" include definitions of sins, and conveniently for us, these sins tend to be punished with curses, yet another misfortune associated with the klippot.

There are three* curses specifically associated with the Heavenly Principles:

The “curse of the wilderness” which turned non-pure-blood Khaenriahns into hillichurls (but may be older than the Cataclysm considering hillichurls have been around since before that time and there are other references to humans turning into various monsters that aren’t associated with the Cataclysm)

The curse of immortality put on pure-blood Khaenriahns during the Cataclysm

The Seelie curse, which has multiple variations: a. Arama says the Seelies were cursed to become “empty husks” if they fell in love with a human. The curse would make them lose their intelligence and their bodies would shrink, becoming the little treasure Seelies found in exploration b. Wolfy in the Imaginarium Theater talks about the Boar Tribe who were forced to place parts of themselves on a scale, and then lose those parts of themselves, as a punishment. The description of what happened to these boars sounds a lot like the Seelie curse. Wolfy: Those boars who placed their heads on the scales became wolves, lizards, and snakes, leaving only their strength. Those who offered their muscles became rabbits, leaping three paces to a bound, instinctively guiding people to treasure.

*Paimon voice* “Maybe it should be called the rule of four!”: While we don’t know yet if this is associated with the Heavenly Principles, Skirk references a god’s curse, which in context seems to be related to the Gnoses and the fact that Gnoses are the remains of a dead Descender.

In summary, the Heavenly Principles, their “divine laws” and corresponding curses and punishments are the Teyvat equivalent of the excessive divine judgment that leads to the formation of the “Other Side”. According to the Zohar, the “Other Side" and the klippot sustain themselves through stealing divine energy and feeding off human sin. We’ve already discussed how the Gnoses are the means for stealing divine energy, so how does human sin play a role in this equation?

The Sinners Are All That's Left

After the war with the Second Who Came, and the Seelies were cursed, the Heavenly Principles established the order of Teyvat using the power from the death of the Third Descender: the Gnoses. They then had the gods of each nation fight to the death for the chance to win this power and become representative of their “law”, creating resentment in many places across Teyvat. Given what we know about the klippot, we must consider the Archon War as the Heavenly Principles creating strife and death to power themselves enough to maintain the order of Teyvat.

A similar system is presented in one of the in-game novels, Princess Mina of the Fallen Nation, which tells the story of a princess prophesied to bring destruction. Her nation is plagued with wars due to “Nakura’s Hex,” which drains the life force from people and the environment to strengthen the soldiers, who then in turn, continue fighting to be the most powerful, which leads to them draining more life. In the fifth volume, Mina and her slayful samurai bestie arrive at the Sky Tower, where they meet some priests and learn the truth of their world: Nakura’s Hex was originally created to preserve the “slowly declining” world. Mina learns that she must sacrifice herself, destroy the current world, and use the stored up power from Nakura’s Hex to create a new one. It’s left ambiguous if she succeeds.

If the Heavenly Principles are able to gain power from wars and death, then they should also be able to gain power from sin as well. And lucky for this theory, we just finished the Fontaine region, where this very concept was explored in the Archon Quest. In order to collect enough power to destroy her Archon throne and return the Hydro authority to Neuvillette, Focalors created the Oratrice. The Oratrice pronounced verdicts during court cases and converted the people’s belief in justice into Indemnitium, which was then used to power Fontaine. In reality though, most of this power was stored up to eventually kill Focalors. In other words, the crimes and well, sins, people committed against each other generated tangible power that could be used by a god.

In this context, the fact that the title “Sinner” is associated with the cataclysm and Khaenri’ah, and the recent reveal that the Five Sinners split a “world-shattering” Abyssal power between each other become more significant.

Considering all that we’ve discussed regarding the use of death as a power source in Teyvat and its connection to the Heavenly Principles in their capacity as the Other Side, we are left wondering if the Sinners attempted their own Third Descender moment. In the context of what we’ve theorized about the Primordial Human Project previously, Rhinedottir’s role as a Sinner feels particularly relevant here. Whatever it was exactly that the Sinners were trying to do, their power definitely was “world-shattering,” since 500 years later Teyvat is still recovering from their and the Heavenly Principles’ actions during the Cataclysm.

And speaking of the present day problems of Teyvat, we are now ready to talk about the role the Traveler plays in the interplay between the Heavenly Principles and the original order of Teyvat.

The Repairing of a World More Broken Than Elon’s Twitter

Ever since the Traveler woke up in Teyvat they have been helping everyone around, whether it’s finding lost pets, defeating evil dragons, finding cures for the sick, cleaning buildings or leyline disorders, maybe defeating another dragon… whether big or small there’s no feat that’s beneath our protagonist. That’s what the heroes do right? Well yes. But it also has a deeper, Kabbalistic significance.

Lurianic Kabbalah builds on the Zohar’s idea that human actions can either strengthen or appease the klippot by proposing there are also specific actions humans can do to have a positive influence on the world. There are two states the world can exist in: Tohu (chaos), where the sefirot are unbalanced, and Tikkun (repair), where the sefirot are harmonized together. Luria taught that humans could contribute to the “Repairing of the World” (Tikkun Olam) by strictly adhering to the religious laws of the Torah. With time, the idea that humans can contribute to the improvement of God’s world by performing acts of kindness and altruism has become mainstream in Judaism, and in the modern day, Tikkun Olam has come to refer to the value of social justice. By performing these “repairing” actions, the Divine Energy that’s “trapped” inside the klippot is released and returns to its rightful place, contributing to the balance and harmony of the world.

Similar concepts are referenced directly in Genshin: In Chinese, the Heavenly Principles are Tiānlǐ: “Heavenly Order.” Li refers to a concept in Confucianism that literally translates to ‘rite,’ and refers to specific ritual actions that connect human action to the harmony of the greater order of the universe. Li is not necessarily religious rites as it also includes “basic” human interactions with each other and nature.

Another similar idea is the alchemical As Above, So Below, which is generally interpreted to refer to either the movement of the celestial bodies affecting events on Earth, or the correspondences between the macrocosm and the microcosm (the human being). You may recognize this second idea from Part 2 of this theory.

In other words, this means that the actions that humans take in the material world can have a direct impact on the spiritual world (in Judaism) or on the larger movements or changes of the rest of the universe (Li and alchemy). These concepts are all relevant in our discussion of the role of the Traveler, but here we will also be using it to illustrate how the Heavenly Principles have control over Teyvat.

The concept of As Above, So Below has been mentioned in the context of the Heavenly Principles in Scroll of Streaming Song:

"O wise Princess, if your wisdom is truly as the legends of the people say," "Please answer my second riddle as you did the first." "What rises from the earth, then descends from the sky," "No one has seen it, yet it sees all," "As above, so below, and as at the bottom, so too, the top," "Yet only top to bottom may be, and never bottom to top?" That princess of (...) answered thusly: "You speak of the universal law created in heaven, the divine laws established in the beginning." "No one has seen the eternal law, yet it governs all.”

The Goddess of Flowers is implying here that technically this principle should apply to the Heavenly Principles and their laws, but in the order of Teyvat, only the law can govern the “below,” the world, and the world can not reciprocate their influence on the “above.” This would mean that human action on Teyvat actually does not have an effect on the “sky,” which is the spiritual realm. In the Flower of Paradise Lost artifact lore, she says that the "master of the heavens, consumed by fear for the rising tide of delusion and breakthroughs, sent down the divine nails to mend the land, laying waste to the mortal realm..." This suggests that the sealing off of the connection between Teyvat and the heavens is the result of the Heavenly Principles’ fear of the power of the “invaders” and the effect they and other humans could have on them from the human ‘realm’ of Teyvat.

More simply, this means that the Heavenly Principles are actively preventing the humans of Teyvat from performing the “Repairing of the World”.

The (semi)literal translation of Zhongli’s burst voiceline also references this, but in connection with Li and Confucianism, rather than alchemy: “Heaven moves; all follows.” In this scenario, he, as the Archon, has the authority to act as the executor for the Heavenly Principles’ law (Tian Li), and invokes “heaven” to set a limit/boundary. You can even see this illustrated with how his burst stops the enemies from moving, as he restores ‘order’. (Credit to Cristal Marie for this insight)

The one exception to the restriction set by the Heavenly Principles seems to be the Traveler, whose helpful acts are excellent displays of “Repairing the World”: Indeed, while Traveler was initially just showing their good nature, many of their actions have contributed to restoring a balance to a Teyvat that seems to be in a state of “Tohu” (chaos).

Examples are varied and extensive, but we can categorize Traveler’s actions as follows:

Returning things to their rightful place: repairing the Statues of the Seven by returning the Oculi, helping the Seelie return to their courts.

Repairing and balancing Leylines: cleansing Leyline disorders at places like Chenyu Vale, the different islands of Inazuma, cleansing leftover Forbidden Knowledge at Sumeru.

Aiding people and living beings: from the Aranara and Melusines to Scaramouche and Dvalin, ill or struggling NPCs, lingering ghosts, etc

Defeating and suppressing evil forces: Osial, Beisht, an eroded Azhdaha, the Thunder Manifestation, the Tatarigami at Yashiori, different agents of the Abyss Order, the All-Devouring Narwhal.

Performing appropriate rituals: the Funerary Rites for the “passing” of Morax, the Rainjade Rite at Chenyu Vale, the Festival Utsava, the Watatsumi Goryou Matsuri, the Sakura Cleansing Ritual, etc.

All this repairing, cleansing, returning things to correct places and balancing elemental energy fits with the Lurianic description of how “Repairing the World” is achieved.

In the first part of this theory we compared the Kabbalistic sefirot with the seven elements of Teyvat, as different “colors” derived from elemental energy. We also mentioned how the famous array of the Sefirot in the “Tree of Life” is an idealized state: the truth is that they won’t be arranged in such a balanced way until the coming of the Messianic Age, and that will only be achieved once the repairing of the world is complete. In this context then, the Traveler’s actions should be accelerating the arrival of this ideal state.

But… isn’t Teyvat the world of the “Other Side”? Who exactly is the Traveler aiding with their actions? Aren’t they strengthening the klippot by maintaining the order set by the Heavenly Principles, who have been accused of being “usurpers” chaining the world to an unnatural order? Or is the Traveler actually reversing this and returning the world to its natural state?

There are a few instances when we are led to doubt that the Traveler is doing the ‘correct’ thing as they purify/restore places in Teyvat. During the Chenyu Vale world questline, Lingyuan says that the adeptal energy the Traveler gets from Fujin has the power to “suppress nature” and that their efforts to perform the Rainjade Rite go against nature as it is intended to be. She also makes a cryptic comment about how humans used to be part of nature, but are no longer. This may simply refer to how humans affect the world around them, or perhaps it’s meant also as commentary on the Traveler’s actions and the way they are generally considered to be positive and restorative.

In this case, if the Traveler is doing wrong, could it be that the “true Messiah” is out there, being labeled as a “sinner” for trying to release Divine Energy from the evil grasp of the klippot?

After all, we know someone who fits that description: the Traveler’s own sibling.

Purification through Sin: how the Abyss Order are the good guys akshually

There was actually a movement in Jewish mysticism that believed that doing exactly the opposite of what Luria advised (following the laws of the Torah) is what would achieve the complete repairing of the world. This movement started in the 17th century, in the Ottoman Empire, when a man named Sabbatai Zvi claimed to be the long awaited Messiah. It wasn’t the first time this happened, indeed Christianity arose from one of those very claims.

The Sabbatean movement, like many before them, drew criticism from more conservative Rabbis particularly due to the seemingly unstable behavior of their leader: sometimes boldly going against Jewish law, other times falling into periods of melancholy that were “unbecoming” of the Messiah. The breaking point for the detractors of Sabbatai Zvi was his public conversion to Islam after being threatened with torture and execution by the Ottoman authorities, effectively becoming an apostate to the Jewish faith. Despite this, Sabbatai Zvi had a big following, and his conversion didn’t deter them.

What’s relevant about this Messianic claimant movement is that much of the fuel for its credibility was based on Kabbalistic thought. Nathan of Gaza, an accomplished student of Jewish theology, was the first believer that Sabbatai was the real Messiah, and from then on used his deep knowledge of Lurianic Kabbalah to argue why Zvi’s questionable actions were what had to be expected from the Messiah, including the most serious sins. Much of the reasoning for this is explained in a text that is still polemical today: the Treatise on Dragons.

Nathan argued that even though the entirety of the created universe was emanated from Divine Light, that doesn’t mean all of this divine essence was used up: there was a good amount of Divine Light that wasn’t involved in creation, and in a way “didn’t desire” to become created matter. When the endless Divine Light “retracted” to make space for the future world, the leftover “Void realm” had remnants of Divine Light that didn’t want to be part of creation, and were even hostile to it. Afterwards, Divine Light entered the Void in a “vertical line”, penetrating it and kicking off creation, including the subsequent shattering of the vessels mentioned earlier. Eventually, the shattered fragments of the vessels and the hostile remnants of Divine Light formed the realm of the “Other Side.” So now, the upper levels of the Void is where the created world is located, and it’s also the realm where humans can aid the “Repairing of the World”. However the lower levels, where the klippot are located, are so evil that only the Messiah themselves can “repair” them. That’s why the soul of the Messiah was cast into the “Other Side” even before creation, when Divine Light penetrated into the Void Realm. This soul would be particularly connected with the klippot, incarnating many times across history as different people that would endure terrible temptations and suffering, all with the objective of purifying the klippot at the bottom of the “hole of the great Abyss”, from the inside.

While this interpretation of Lurianic Kabbalah was devised to explain the behavior and life of one particular individual (Sabbatai Zvi), for our Genshin Impact theory it serves as an explanation for the actions of the Traveler’s Sibling. After all, we have never seen them hold contempt or hatred against Teyvat like the exiled dragon sovereigns seem to have. Rather, the Sibling and the Abyss Order focus on toppling the Heavenly Principles. The Sibling even seems to have tried to reverse the initial effects of the Cataclysm, attempting to save Khaenri’ah and parts of Teyvat along with Dainsleif, until whatever they saw at the “sea of flowers at the end” made them change their mind. Abyss Sibling is also constantly somber and serious, even when chatting amicably with the Traveler during Bedtime Story, which fits Nathan’s explanation on how different people containing the soul of the Messiah have tended to have a melancholy disposition, constantly battling the temptation to sin and struggling with the uglier side of life.

All this, plus the constant description of the Abyss Order and other Khaenri’ans as “sinners” leads us to think that the actions of its current leader, the Princess/Prince of the Abyss, are in line with the Sabbatean notion of “purifying the klippot through sin”.

Why Am I A Broken Messiah and other old Death Note anime lyrics

One final comparison to draw in this “redemption through sin” is actually from different Abrahamic religions other than Judaism. Gerschom Scholem in his book about Sabbateanism also points out the similarities of this movement to at least one, or perhaps more, early Gnostic Christian sects.

It’s difficult to discern what was genuine belief and what were accusations of heresy by mainstream Christian theologians, but there are at least two Gnostic groups that seemed to identify themselves with Biblical characters typically associated with sin.

The Cainites allegedly claimed that since the God of the Old Testament was nothing but an evil imposter, salvation would come by opposing his laws and engaging in sin. In their narrative, Cain was but a victim that triumphed over the evil Demiurge and his minion: Abel, while Judas was either the most illuminated disciple of Jesus, who aided him in opening a path for humanity’s salvation, or a hero who opposed the evil Jesus’s attempt to further hide the truth of the world. The second group were the Ophites, who identified themselves with the snake that invited Adam and Eve to go against God’s prohibitions in the Garden of Eden, because doing so would actually reveal the truth about the Imposter God and the True God to them and their descendants.

Whether what we know of these groups is reliable or false, we also know that there was a more generalized Gnostic belief that humans were “sinful bodies” made of “lesser matter” that nonetheless contained “sparks of divine essence” within them: it was through the discarding of the “lesser body” and the “ascending of the divine sparks” towards the Pleroma that humanity could gain salvation. This is very reminiscent of the Kabbalistic notion of “releasing the sparks of Divine Light” from the “husks” of the klippot.

Gnosticism is one of the chief inspirations for the world building of Genshin Impact. If the notion of the Other Side accurately describes the condition of Teyvat, and the characteristics of the klippot are comparable to the order imposed by the Heavenly Principles, then it’s very likely that “repairing” the world will be done in a Gnostic way, whether it’s escaping Teyvat or entirely destroying it.

Also, the Twins having opposite stances when it comes to the “salvation of the world” could be compared to the Christian and Islamic belief that the arrival of the end times will be heralded by a fake “Anti Messiah”, right before the appearance of the actual Messiah of salvation. It could be then, considering the role of the “Sinful Messiah” described before, that the Princess/Prince of the Abyss is behaving like the Antichrist precisely because this is a necessary role to be performed so the Traveler can bring salvation to the world.

At this time, we still don't know which of the twins are the one whose actions are actually leading to the “salvation” of Teyvat. Is the Traveler unwittingly helping the klippot exert tyrannical control over an exiled, scattered Divine Light? Or are they returning the world to a state older than the Heavenly Principles? Is the Abyss Order actually trying to liberate Teyvat from the oppression of the “Other Side,” or are they just looking for power and vengeance? And what role does the exiled Dragon race play in this dichotomy of divine and demonic?

Perhaps Natlan can bring us those long-awaited answers…

References:

The Origins of the Klippot / Qliphoth & Sitra Achra in the Zohar - Kabbalah on the Problem of Evil

Introduction to Kabbalah and Jewish Mysticism - Part 10/14 - Christian and Lurianic Kabbalah

Major Trends in Jewish Mysticism (Scholem). Sixth Lecture: The Zohar II: The Theosophic Doctrine of the Zohar

https://en.wikipedia.org/wiki/Li_(Confucianism)

https://en.wikipedia.org/wiki/As_above,_so_below

Major Trends in Jewish Mysticism (Scholem). Seventh Lecture: Isaac Luria and his School

Introduction to Kabbalah and Jewish Mysticism - Part 10/14 - Christian and Lurianic Kabbalah https://youtu.be/gqvcifVWjvM?si=BYS_7FbX8lz9iQJy

https://en.wikipedia.org/wiki/Sabbateans

Introduction to Kabbalah and Jewish Mysticism - Part 12/14 - Sabbateanism and Mystical Heresy II https://youtu.be/F5QU5ylhOqA?si=dSR4SEbnkMfCUJj_

Sabbatai Ṣevi : the mystical Messiah, 1626-1676 (Scholem). Chapter 3: The Beginnings of the Movement in Palestine (1665)

https://en.wikipedia.org/wiki/Cainites

https://en.wikipedia.org/wiki/Ophites

Anticosmicism: Gnostic Dualism https://gnosticismexplained.org/anticosmicism-gnostic-dualism/

https://en.wikipedia.org/wiki/Antichrist

#genshin impact #genshin lore #mythology #*shocked pikachu face* can you believe the Gnoses are bad #who woulda thunk #skirk we owe you our lives #I promise we wrote this before the 5.0 livestream

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lime-bucket · 2 months

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Three queens of Hell are called Lilith sisters.

Naamah, Eisheth Zenunim and Mahlat bat Agrat were created to be Adam's wives.

Adam didn't accepted Naamah since after seeing how she was created he stated he couldn't love her.

Sometimes Naamah, Eisheth Zenunim and Mahlat bat Agrat were created along side Eve as a back up plan if Adam didn't like Eve.

"In the rabbinic literature of Yalquṭ Ḥadash, on the eves of Wednesday and Saturday, she is "the dancing roof-demon" who haunts the air with her chariot and her train of 18 messengers/angels of spiritual destruction. She dances while her mother, or possibly grandmother, Lilith howls.[1]

She is also "the mistress of the sorceresses" who communicated magic secrets to Amemar, a Jewish sage.[1]

In Zoharistic Kabbalah, she is a queen of the demons and an angel of sacred prostitution, who mates with archangel Samael along with Lilith and Naamah,[1] sometimes adding Eisheth as a fourth mate.[2][3]

According to legend, Agrat and Lilith visited King Solomon disguised as prostitutes. The spirits Solomon communicated with Agrat were all placed inside of a genie lamp-like vessel and set inside of a cave on the cliffs of the Dead Sea. Later, after the spirits were cast into the lamp, Agrat bat Mahlat and her lamp were discovered by King David. Agrat then mated with him a night and bore him a demonic son, Asmodeus, who is identified with Hadad the Edomite.[4]

Mahlat and Agrat are proper names, "bat" meaning "daughter of" (in Hebrew). Therefore, Agrat bat Mahlat means "Agrat, daughter of Mahlat.""-wikipedia about Mahlat bat agrat

"Naamah or Nahemoth (Hebrew: נַעֲמָה; "pleasant") is a demon described in the Zohar, a foundational work of Jewish mysticism. She originated from and is often conflated with another Naamah, sister to Tubal-cain.

In Talmudic-midrashic literature, Naamah is indistinguishable from the human Naamah, who earned her name by seducing men through her play of cymbals. She also enticed the angel Shamdon or Shomron and bore Ashmodai, the king of devils. It was later, in Kabbalistic literature like the Zohar, that she became an inhuman spirit.[1]

A 1340 Kabbalistic treatise by Bahya ben Asher states Naamah is one of the mates of the archangel Samael, along with Lilith, Agrat bat Mahlat and Eisheth.[5][6][7] It is stated Esau took four wives in imitation to him.[1]

According to the Zohar, after Cain kills Abel, Adam separates from Eve for 130 years. During this time, Lilith and Naamah seduce him and bear his demonic children, who become the Plagues of Mankind. She and Lilith cause epilepsy in children.[2]

In another story from the Zohar, Naamah and Lilith are said to have corrupted the angels Ouza and Azazel.[3][4] The text states she also attracts demons, as she is continuously chased by demon kings Afrira and Qastimon every night, but she leaps away every time and takes multiple forms to entice men."-wikipedia about Naamah.

"In Kabbalah, Eisheth Zenunim (Heb. אֵשֶׁת זְנוּנִים, "Woman of Whoredom") is a princess of the qlippoth who rules Gamaliel, the order of the qlippoth of Yesod.[1] She is found in Zohar 1:5a as a feminine personification of sin.[2] In Jewish mythology, she is said to eat the souls of the damned.[citation needed]"-wikipedia about Eisheth Zenunim.

About qlippoth (source wikipedia):

"In the Zohar, Lurianic Kabbalah, and Hermetic Qabalah, the qlippoth (Hebrew: קְלִיפּוֹת, romanized: qəlippoṯ, originally Jewish Babylonian Aramaic: קְלִיפִּין, romanized: qəlippin, plural of קְלִפָּה qəlippā; literally "peels", "shells", or "husks"), are the representation of evil or impure spiritual forces in Jewish mysticism, the opposites of the Sefirot.[1][2] The realm of evil is called Sitra Achra (Jewish Babylonian Aramaic: סִטְרָא אַחְרָא, romanized: siṭrā ʾaḥrā, lit. 'The Other Side') in Kabbalistic texts.

The qlippoth are first mentioned in the Zohar, where they are described as being created by God to function as a nutshell for holiness.[3] The text subsequently relays an esoteric interpretation of the text of Genesis creation narrative in Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky. The verse "Let there be luminaries (מְאֹרֹת)," uses a defective spelling of the Hebrew word for "luminaries", resulting in a written form identical to the Hebrew word for "curses". In the context of the Zohar, interpreting the verse as calling the moon and sun "curses" is given mystic significance, personified by a description of the moon descending into the realm of Beri'ah, where it began to belittle itself and dim its own light, both physically and spiritually. The resulting darkness gave birth to the qlippoth.[4] Reflecting this, they are thenceforth generally synonymous with "darkness" itself.[5][6]

Later, the Zohar gives specific names to some of the qlippot, relaying them as counterparts to certain sephirot: Mashchith (Hebrew: מַשְׁחִית, romanized: mašḥīṯ, lit. 'destroyer') to Chesed, Af (Hebrew: אַף, romanized: ʾap̄, lit. 'anger') to Gevurah, and Hema (Hebrew: חֵמָה, romanized: ḥēmā, lit. 'wrath') to Tiferet.[7] It also names Avon (Hebrew: עָוֹן, romanized: ʿāvōn, lit. 'iniquity'),[8] Tohu (Hebrew: תֹהוּ, romanized: tōhū, lit. 'formless'), Bohu (Hebrew: בֹהוּ, romanized: bōhū, lit. 'void'), Esh (Hebrew: אֵשׁ, romanized: ʿēš, lit. 'fire'), and Tehom (Hebrew: תְּהוֹם, romanized: təhōm, lit. 'deep'),[9] but does not relate them to any corresponding sefira. Though the Zohar clarifies that each of the sefirot and qlippoth are 1:1, even down to having equivalent partzufim, it does not give all of their names."

About Yesod:

"Yesod (Hebrew: יְסוֹד Yəsōḏ, Tiberian: Yăsōḏ, "foundation")[1][2] is a sephirah or node in the kabbalistic Tree of Life, a system of Jewish philosophy.[3] Yesod, located near the base of the Tree, is the sephirah below Hod and Netzach, and above Malkuth (the kingdom). It is seen as a vehicle allowing movement from one thing or condition to another (the power of connection).[4] Yesod, Kabbalah, and the Tree of Life are Jewish concepts adopted by various philosophical systems including Christianity, New Age Eastern-based mysticism, and Western esoteric practices.[5

According to Jewish Kabbalah, Yesod is the foundation upon which God has built the world. It also serves as a transmitter between the sephirot above, and the reality below. The light of the upper sephirot gather in Yesod and are channelled to Malkuth below. In this manner, Yesod is associated with the sexual organs. The masculine Yesod collects the vital forces of the sephirot above, and transmits these creative and vital energies into the feminine Malkuth below. Yesod channels, Malkuth receives. In turn, it is through Malkuth that the earth is able to interact with the divinity.[6]

Yesod plays the role of collecting and balancing the different and opposing energies of Hod and Netzach, and also from Tiferet above it, storing and distributing it throughout the world. It is likened to the 'engine-room' of creation. The Cherubim is the angelic choir connected to Yesod, headed by the Archangel Gabriel. In contrast, the demonic order in the qlippothic sphere opposite of Yesod is Gamaliel, ruled by the Archdemon Lilith.

In Western esotericism, according to the writer Dion Fortune, Yesod is considered to be "of supreme importance to the practical occultist...the Treasure House of Images, the sphere of Maya, Illusion."[7]"

Whoo this was a read! Hebrew mysticism/myths is quite fascinating

Ppl do hebrew myths a big dusservice w/ only focusing on a surface level with lilith

#text.post #text.#hazbin hotel critical #hazbin hotel criticism #vivziepop critical #hazbin hotel critique #ask #ask me stuff #my asks #my ask #hebrew mythology #religious figures

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revistasarnath · 1 year

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Ambientaciones

En el número cuatro de Sarnath, correspondiente a abril, hay ya tres relatos que, en lugar de existir en mundos independientes, forman parte de ambientaciones mayores. Ya he hablado alguna vez de lo que significa para mí crear mundos y ambientar relatos en universos persistentes, con sus propias normas y personajes, lugares y situaciones recurrentes, de manera que no voy a repetirme.

En su lugar, quiero hablarles de las tres ambientaciones que figuran en el último número, y que continuarán apareciendo más adelante. Cada una tiene un pequeño moodboard o imagen de referencia; por desgracia no puedo citar las fuentes de las imágenes, excepto la de los dos logos, que son creados específicamente por Jonathan González.

Sitra Achra: La primera en aparecer, en la que está ambientado El Corazón del Demonio. Es un futuro cercano cyberpunk en el que , bajo los neones y la alta tecnología utilizadas por las élites para oprimir y subyugar a la población existe un mundo más oscuro, de horrores cósmicos y brujería arcana que nunca ha sido desterrada del todo y que se enrosca, oculta, en las mismísimas raíces del mundo hipertecnológico del futuro.

Status Belli: Es la ambientación del relato Negociaciones del número de abril. Es un universo vastísimo de ciencia ficción en el que decenas de especies alienígenas, culturas y civilizaciones, además de Estados interestelares, compiten y se relacionan entre sí en base a prácticas y mentalidades más parecidas a las de la Antigüedad tardía que a las del mundo moderno. Aunque empezó como una ambientación de ciencia ficción militar, ha ido evolucionando para abarcar aspectos políticos, culturales y sociales. Como curiosidad, tengo en preparación el juego de rol, que pretendo subir en una fecha no demasiado alejada, así que estén atentos.

Thilmaz: Es el mundo en el que se ambienta Un Dios Salvaje, un universo de fantasía épica en el que los dioses son criaturas reales y físicas cuya adoración otorga importantes beneficios... Siempre que se puedan controlar sus impulsos inhumanos. El mundo de Thilmaz está poblado por diversas culturas y civilizaciones con un nivel tecnológico aproximadamente similar al de la Edad del Bronce y unos rasgos basados en combinaciones de costumbres inusuales de culturas tanto antiguas como modernas, con especial foco en Oceanía, Asia y África.

#setting #ambientacion #rol #campañas #worldbuilding #escritura #fantasía #ciencia-ficción #terror #cyberpunk #fantasía épica #fantasia heroica #horror cósmico

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mirandamckenni1 · 10 hours

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youtube

The Origins of Evil and Qlippoth in the Divine - Kabbalah - w/@drangelapuca How does Kabbalah explain the origins of Evil? Famous for the Sefirot, Kabbalah also introduced the notion of the Shattering of the Vessels, the demonic Klippot (husks/shells) and the nightmare reality of the Sitra Achra (the Other Side) to explain the origins, nature and destiny of Evil. But how did these ideas develop? In this weeks' episode - a special collaboration with ‪@drangelapuca I'll be tracing the development of how early Kabbalah understood evil: as part of the Divine Perfection, Evil thoughts of the Divine that become demons, Primordial worlds created and destroyed in the process of Creation, or a Divine Catharsis by which the coming-to-be of both God, the Sefirot and the Cosmos require a shedding of Primaeval Evil. Join me Friday as Dr. Puca explores contemporary Qliphothic Magic and I turn to the mysterious origins of Evil in the early Kabbalah. Check out Angela's video - https://youtu.be/sG4YadCObLc Consider Supporting Esoterica! Patreon - https://ift.tt/haebfZc One Time Donation Support - Paypal Donation - https://ift.tt/HKgytBP Merch - https://www.youtube.com/channel/UCoydhtfFSk1fZXNRnkGnneQ/store New to Studying Esotericism? Check out my Reading Guide here - https://ift.tt/mXHxiQU Rare Occult Books - https://ift.tt/3LMcQna Recommended Readings - Scholem - On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah - On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah Idel - Primeval Evil in Kabbalah: Totality, Perfection, Perfectibility - https://amzn.to/3TDhtQp Tishby - The Doctrine of Evil and the ‘Shell’ in Lurianic Kabbalah via YouTube https://www.youtube.com/watch?v=WHj9PwTWHiU

#IFTTT #YouTube #Youtube

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dfroza · 9 days

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A link to my personal reading of the Scriptures

for the 14th of September 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of Revelation, Chapter 14 • The Book of Joshua, Chapter 9]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 14 and Psalm 14 coinciding with the day of the month, accompanied by Psalm 87 for the 87th day of Astronomical Summer, and Psalm 108 for day 258 of the year (with the consummate book of 150 Psalms in its 2nd revolution this year)

A post by John Parsons:

Our Torah portion this week (Ki Teitzei) commands us to remember what the Amalekites did to the Jewish people after they left Egypt during the time of the Exodus (Deut. 25:17). Recall that the Israelites had reached Rephidim after crossing the sea when the nation of Amalek sneaked up and attacked them. Spiritually speaking, Amalek picked up where the Pharaoh had left off, since their evil intent was to enslave the people and to prevent them from reaching the promised land. In the account given in the book of Exodus, after Israel successfully fended off the assault, God paradoxically commanded them to "blot out the remembrance" of Amalek yet also foretold the need to fight Amalek "from generation to generation" (Exod. 17:14-16). But how are we to understand the commandment to ”blot out the remembrance” of something from generation to generation? If we obey the commandment not to remember, why are we to remember?

Perhaps the solution to this riddle may be found in the name "Amalek" (עֲמָלֵק), which begins with the letter Ayin (symbolizing the eye) and equals 240 in gematria -- the same value for safek (סָפֵק), the Hebrew word for doubt. Amalek therefore would symbolize "the eye of doubt," or even "the severed eye" (the Hebrew verb מָלָק means "to chop" or "sever" in reference to the "eye" of Ayin). The “power” of Amalek therefore represents skepticism and spiritual blindness as it acts itself out in the world.

On a “deeper” level, some of the sages have said that Amalek represents doubt within our own hearts. When we read “Remember what Amalek did to you on the way out of Egypt,” we can read “Remember what doubt did you,” or how doubt fell upon you and attacked your faith. After all, did not some of the Israelites lapse in their faith in the desert? Did they not question God at Massah murmurring “is the LORD with us or not?” (Exod. 17:7).

In Jewish tradition, Amalek represents pure evil, or those who have “given themselves over” to Sitra Achra, the dark side of impurity, and therefore the LORD vowed perpetual warfare against Amalek: "The Hand is on God's throne. God shall be at war with Amalek for all generations" (Exod. 17:16). Concerning this verse the great commentator Rashi noted that the term "God's throne" is written incompletely in Hebrew as kes Yah (כֵּס יָהּ), rather than as kisei Adonai (כִּסֵּא יְהוָה), which suggests that God's rule will be incomplete until the powers of darkness are totally wiped off the face of the earth (by the hand of Yeshua our LORD; see Rev. 19-20). Amalek embodies the principle of lo yareh HaShem, the lack of the fear of God, and therefore represents the power of darkness and evil in the world. The Torah states that we must "go out and fight" Amalek, which is a call to ongoing spiritual warfare in our lives (Deut. 25:17-19). We can't sit by and passively accept evil; nor can we ignore it or pretend that it doesn't exist. We must call evil by its name and exercise spiritual authority over it (Eph. 5:11; Luke 10:19). The weapons of our warfare have divine power to destroy enemy strongholds (2 Cor. 10:4). We are protected by the armor of God and "weapons of light" (Rom. 13:12; Eph. 6:11-18).

The battle with Amalek came after the incident at Marah, where the bitter waters were turned sweet by means of the “healing tree” that was felled (Exod. 15:25), a picture of the cross of the Messiah who gives us living water (mayim chayim) and who saves us from the power of evil and death. When we are cleansed and sanctified by the sacrificial blood, we will overcome evil by the power of God's grace and goodness, though this requires earnest faith on our part. When Moses raised his hands in battle against the Amalekites, the Israelites prevailed, but if he lowered them, they suffered defeat (Exod. 17:11). Eventually Moses grew weary and he needed Aaron and Hur to help him hold his arms steady to ensure victory (Exod. 17:12). Note that the Hebrew word translated “steady” is emunah (אֱמוּנָה), the word for faith... It was Moses’ steady faith in God’s power that gave Israel the victory over the powers of darkness, just as we lift up our faith in God’s power demonstrated at the cross gives us the victory over Satan and his schemes.

[ Hebrew for Christians ]

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Deuteronomy 25:17 reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut25-17-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/deut25-17-lesson.pdf