I must say, I find no real use of this system, its based on Judeo-Christian worldview, with man as the most important thing in "creation", very dualistic, Tree of Life versus Tree of Death, which reflects other dualities, like good---evil, light---dark, man--animal, etc.

Also I can not connect to the names.

Just my view.

Here is the version from Fra. Tenebrous.

Have never really used them, but found this really interesting,: ‘A half-choked meep of cosmic fear’: Is there esoteric

symbolism in H.P.Lovecraft’s “The Dream-Quest of

Unknown Kadath”?

SOURCE: J Acad Study Magic no3 2006

The article maps the story onto The Tree.

https://de.scribd.com/document/292303562/a-Half-choked-Meep-of-Cosmic-Fear-is-There-Esoteric-Symbolism-in-H-P-lovecraft-s-the-Dream-Quest-of-Unknown-Kadath

Here's a little sample of what i've been creating lately out of Liber 231 and Nightside.

A fast friend the shells for decades, the prospect of wrapping tentacles throughout and integrating transgressive competence to the mix sends my membranes to quivvering. Mr. TOTO has always been an exciting read, though i am less familiar with his notions of assignment than my own.

Spectra distancia maxim clapnoster. Here....

"Below the Tree of Life is the Tree of Death, from which hang the ten Qlippoth, or 'Shells,' the shattered worlds of disease and evil. Each Sephirah has its corresponding Qlippah and the planetary correspondences are the same for both. This idea was part of the Hebrew Qaballistic system, but was later expanded upon and mapped by subsequent gentile magicians. ... The traditional view of the medieval Qaballists was that the Qlippoth formed an upside-down Tree, hanging below Malkuth like a malignant root system beneath the Tree of Life. As such, the 'Tree of Death' of the Qlippoth was the lowest part of the Asijjah (Lower World) and was to be avoided as a realm of gross materiality and evil spirits. Kenneth Grant, however, places the Qlippothic Tree *behind* rather than *below* the Tree of Life, a kind of darkside mirror image of the Sephirothic Tree. [Moreover], Grand does not believe that this Qlippothic realm should be avoided. He sees the denizens of these Qlippothic realms not as 'evil' beings per se, but atavistic forces whose energies can be tapped by the magician.

"In Qaballistic magick, the goal of a pathworking magician is to journey from Sephirah to Sephirah, learning from each and traversing the paths between in an ongoing quest for enlightenment, knowledge, and power. Separating the top three Sephiroth on the Tree (Kether, Chokmah, and Binah) from the lower seven Spheres, however, is an Abyss, a vast gulf that the ancients pictured as a huge expanse of desert. Crossing the Abyss is considered the highest achievement of an adept, and essential to transcending illusion.

"Located in the center of the Abyss is a non-Sephirah called *Daath*. Daath is to a Sephirah as a black hole is to a star. *Daath* means 'knowledge,' because it represents an interface between the Sephirah of Binah (Wisdom) and the Sphere of Chokmah (Understanding) and, according to the Grant/Crowley system, the gateway of Daath is the opening of a pathway through the Abyss. Grant elaborates on this, referring to the Daath area as the 'Mauve Zone' and explaining it as a kind of Sephirothic worm-hole allowing access not only to the Qlippoth, but also to other nonhuman worlds...."

"The Necronomicon Files," ed. by Daniel Harms, p. 106. Within 'Lovecraftian Magick -- Sources and Histories', Chapter 5 by John Wisdon Gonce III. Published 2003, Red Wheel/Weiser.