Gha’agsheblah is the highest Qlipha of those that are below the supernad triad. Gha’agsheblah is the force that rules all Qliphotic spheres below the Abyss. The highest triad corresponds to ideas and divine consciousness. The seven levels below correspond to different degrees of concretization of ideas. Both Gha’agsheblah an dits bright couterpart are associated with the Demiurge, the creator that shapes the world. The seven worlds below the highest triad can be compared to the seven days during which God created the world, according to the Bible. The act of Creation arises as an impulse in Chokmah receiving a negative form in Binah. Binah grants th espace for something to be created, similar to melting a metal into a mould. Chesed is the principle that fills the form and thus creates a positive existence. Thus, Chesed makes the impulse from Chokmah concrete and acts as Chokmah but on a concrete level. In the highest triad, all principles are merely potentials and not yet actualized ideas. Only on the seven lower levels is the world actualized.
When the adept encounters Gha’agsheblah, the preparation for leaving the concrete levels journeying into the absolute core of the universe that is found in the highest tria dis initiated. GhaMagsheblah represents the forces that finally test the adept6 before the journey through the Abyss is begun. Gha’agsheblah undresses the adept completely before the Abyss and the highest Qliphotic triad. In the Sumerian tale of the descent of the goddess Inanna into the underworld, she passes seven gates before she stands before the throne of her sister, the goddess of death, Ereshkigal. At every gate she is forced to remove one piece of clothing until she is totally naked. The pieces of clothing correspond to seven of the attributes of life that she must leave behind to stand eye to eye with death. The seven Qliphoth below the Abyss represent the seven of the attributes of Yesod, and Samael those of Hod and so on, until the magician stands completely naked before the Abyss. The Qliphotic forces destroy the pieces of clothing, the attributes, the illusions that are obstacles for encountering the outmost darkness and the outmost wisdom. Gha’agsheblah removes the last piece of clothing and guides the adept towards the Abyss and the innermost domains of the underworld.
Gha’agsheblah represents a higher level of erotic mysticism. On this level, lust and suffering are transcended and pass over each other in an ecstatic energy that lies beyond the polarity between attraction and repulsion. The adept goes beyond any difference between lust and suffering. The energy of death, Thanatos, is transformed into the energy of life, Eros, and the emptiness of the Abyss is filled with the energy that enables a metaphysical rebirth in the midst of death.
The demon Astaroth rules Gha’agsheblah. Astaroth is also called Ashtaroth, or Astarte, and was originally a Semitic goddess of fertility and war, equivalent to Isthar among the Babylonians and Inanna of the Sumerians. In Goetic texts, Astaroth is called the unpure Venus of the Syrians with female breasts, but he has the head of an ass or ox. In the Goetia, Astaroth is the twenty-ninth demon an dis in possession of tremendous wisdom. Astaroth can inform about the past, the present and the future and can reveal all secrets. Astaroth was one of the foremost of the Fallen Angels who were thrown into the Abyss and Astaroth can tell the adept about the Fall of the Angels, and the reason behind his own Fall.