Four Worlds

The Four Worlds (Hebrew: עולמות‎ Olamot/Olamos, singular: Olam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.

General Worlds in Kabbalah
A"K Atziluth Beri'ah Yetzirah Assiah

The 4 main worlds. The Tree is divided into four levels known as the Four Worlds (these worlds correspond to the senses of vision, hearing, smell and speech):

The Archetypal World called Atziluth, the Creative World called Briah, the Formative World called Yetsirah, and the Material World called Assiah. The concept of "Worlds" denotes the emanation of creative lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable tzimtzumim (concealments/veilings/condensations). As such, God is described as the "Most Hidden of All Hidden",[1] and Olam is etymologically related to, and sometimes spelled as,[2] עלם (Noun: העלם Ha'elem meaning "concealment"). While these dimmings form innumerable differentiated spiritual levels, each a particular World/Realm, nonetheless, through the mediation of the sephirot (Divine attributes), five Comprehensive Worlds emerge. "Higher" realms metaphorically denote greater revelation of the Divine Ohr light, in more open proximity to their source, "Lower" realms are capable of receiving only lesser creative flow. The Worlds are garments of the Ein Sof, and Hasidic thought interprets their reality as only apparent to Creation, while "from above" the Divine Infinite fills all equally.

As particular sephirot dominate in each realm, so the primordial fifth World, Adam Kadmon, is often excluded for its transcendence, and the four subsequent Worlds are usually referred to. Their names are read out from Isaiah 43:7, "Every one that is called by My name and for My glory (Atziluth "Emanation/Close"), I have created (Beriah "Creation"), I have formed (Yetzirah "Formation"), even I have made (Asiyah "Action"). Below Asiyah, the lowest spiritual World, is Asiyah-Gashmi ("Physical Asiyah"), our Physical Universe, which enclothes its last two sephirot emanations (Yesod and Malchut).[3] Collectively, the Four Worlds are also referred to as ABiYA, after their initial letters. As well as the functional role each World has in the process of Creation, they also embody dimensions of consciousness within human experience.

Enumeration

The Worlds are formed by the Ohr Mimalei Kol Olmin, the Divine creative light that "Fills all Worlds" immanently, according to their particular spiritual capacity to receive. The 10 sephirot attributes and 12 basic partzufim personas shine in each world (though not yet manifestly in Adam Kadmon), as well as more specific Divine manifestations. In Lurianic Kabbalah, the partzufim dynamically interact with each other, and sublime levels are enclothed within lower existences, as their concealed soul. Nonetheless, in each World, particular sephirot and partzufim predominate. The Five Worlds in descending order:

1. Adam Kadmon (אָדָם קַדְמוֹן) meaning Primordial Man. The anthropomorphic metaphor "Adam" denotes the Yosher (Upright) configuration of the sephirot in the form of Man, though not yet manifest. "Kadmon" signifies "primary of all primaries", the first pristine emanation, still united with the Ein Sof. Adam Kadmon is the realm of Keter Elyon (Supernal Crown of Will), "the lucid and luminous light" (Tzachtzachot), "the pure lucid sephirot which are concealed and hidden" in potential. Containing the future emergence of Creation, it is Divine light with no vessels, the manifestation of the specific Divine plan for Existence, within Creation (after the Tzimtzum in Lurianic Kabbalah). In Lurianism, the lights from A"K precipitate Tohu and Tikun. As Keter is elevated above the sephirot, so Adam Kadmon is supreme above the Worlds, and generally only Four Worlds are referred to.
2. Atziluth (אֲצִילוּת), meaning World of Emanation, also "Close." On this level the light of the Ein Sof (Infinite Divine "without end") radiates and is still united with its source. This supernal revelation therefore precludes the souls and Divine emanations in Atzilus from sensing their own existence. In Atzilus the 10 sephirot emerge in revelation, with Chochma (Wisdom) dominating, all is nullification of essence (Bittul HaEtzem) to Divinity, not considered created and separate. The last sephirah Malchut (Kingdom) is the "Divine speech" of Genesis 1, through which lower Worlds are sustained.
3. Beri'ah (בְּרִיאָה or alternatively[4] בְּרִיָּה), meaning World of Creation. On this level is the first concept of creatio ex nihilo (Yesh miAyin), however without yet shape or form, as the creations of Beriah sense their own existence, though in nullification of being (Bittul HaMetzius) to Divinity. Beriah is the realm of the "Divine Throne", denoting the sephirot configuration of Atzilus descending into Beriah like a King on a Throne. The sephirah Binah (Understanding) predominates, Divine intellect. Also called the "Higher Garden of Eden". The Highest Ranking Angels are in Beriah.
4. Yetzirah (יְצִירָה), meaning World of Formation. On this level the created being assumes shape and form. The emotional sephirot Chesed to Yesod predominate, the souls and angels of Yetzirah worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah. This ascent and descent channels the Divine vitality down through the Worlds, furthering the Divine purpose. Therefore, in Yetzirah are the main angels, such as Seraphim, denoting their burning consummation in Divine emotion. Also called the "Lower Garden of Eden".
5. Asiyah (עֲשִׂיָּה), meaning World of Action. On this level the creation is complete, differentiated and particular, due to the concealment and diminution of the Divine vitality. However, it is still on a spiritual level. The angels of Asiyah function on the active level, as the sephirah Malchut (fulfilment in Kingship) predominates. Below spiritual Asiyah is Asiyah Gashmi (עֲשִׂיָה גַשׁמִי, "Physical Asiyah"), the final, lowest realm of existence, our material Universe with all its creations. The last two sephirot of Asiyah channel the lifeforce into Physical Asiyah.

Meaning

Jacob's vision in Genesis 28:12 of a ladder between Heaven and Earth. In Kabbalistic interpretation, the Sulam-ladder's four main divisions are the Four Worlds[5] and the angelic hierarchy embody external dimensions of the lights-vessels, while souls embody inner dimensions

These four worlds are spiritual, Heavenly realms in a descending chain, although the lowest world of Assiah has both a spiritual and a physical aspect. The physical level of Assiah is our physical finite realm, including the cosmological Universe studied by Science. Consequently, as Kabbalah is a metaphysical study, its reference to Ohr ("light") is a metaphor for Divine emanation, and the terms "higher" and "lower" are metaphors for closer and further from Divine consciousness and revelation.

The 16th-century systemisation of Kabbalah by Moshe Cordovero brought the preceding interpretations and schools into their first complete rational synthesis. Subsequent doctrines of Kabbalah from Isaac Luria, describe an initial Tzimtzum (withdrawal of the universal Divine consciousness that preceded Creation) to "allow room" for created beings on lower levels of consciousness. Lower levels of consciousness require the self-perception of independent existence, by the created beings on each level, to prevent their loss of identity before the magnificence of God. This illusion increases with more force in each subsequent descending realm. The number of graduations between the Infinite and the finite, is likewise infinite, and arises from innumerable, progressively strong concealments of the Divine light. Nonetheless, the four worlds represent fundamental categories of Divine consciousness from each other, which delineates their four descriptions. Consequently, each world also psychologically represents a spiritual rung of ascent in human consciousness, as it approaches the Divine.

Kabbalah distinguishes between two types of Divine light that emanate through the 10 Sephirot (Divine emanations) from the Infinite (Ein Sof), to create or affect reality. The continual flow of an immanent lower light ("Mimalei Kol Olmin"), the light that "fills all worlds" is the creating force in each descending world that itself continually brings into being from nothing, everything in that level of existence. It is this light that undergoes the concealments and contractions as it descends downward to create the next level, and adapts itself to the capacity of each created being on each level. A transcendent higher light ("Sovev Kol Olmin"), the light that "surrounds all worlds" would be the manifestation on a particular level of a higher light above the capacity of that realm to contain. This is ultimately rooted in the infinite light ("Ohr Ein Sof") that preceded Creation, the Tzimtzum and the Sephirot, rather than the source of the immanent light in the "Kav" (first emanation of creation after the Tzimtzum), in the teachings of Isaac Luria. Consequently, all the worlds are dependent for their continual existence on the flow of Divinity they constantly receive from the Divine Will to create them. Creation is continuous. The faculty of Divine Will is represented in the Sephirot (10 Divine emanations) by the first, supra-conscious Sephirah of "Keter"-Crown, that transcends the lower 9 Sephirot of conscious intellect and emotion. Once the Divine Will is manifest, then it actualises Creation through Divine Intellect, and "subsequently" Divine Emotion, until it results in action. The reference to temporal cause and effect is itself a metaphor. The psychology of man also reflects the "Divine psychology" of the Sephirot, as "Man is created in the image of God" (Genesis 1:27). In man the activation of willpower through intellect and emotion until deed, requires time and subsequent cause and effect. In the Divine Sephirot and their activation of Creation, this does not apply, as limitations only apply to Creation.

The Book of Job states that "from my flesh I see God". In Kabbalah and Hasidism this is understood to refer to the correspondence between the "Divine psychology" of the Four Worlds and the Sephirot, with human psychology and the Sephirot in the soul of man. From understanding the Kabbalistic description of the human soul, we can grasp the meaning of the Divine scheme. Ultimately, this is seen as the reason that God chose to emanate His Divinity through the 10 Sephirot, and chose to create the corresponding chain of four Worlds (called the "Seder hishtalshelus"-"order of development"). He could have chosen to bridge the infinite gap between the Ein Sof and our World by a leap of Divine decree. Instead the Sephirot and Four Worlds allow man to understand Divinity through Divine manifestation, by understanding himself. The verse in Genesis of this correspondence also describes the feminine half of Creation: (Genesis 1:27) "So God created man in His own image, in the image of God created He him, male and female created He them". Consequently, some of the Sephirot are feminine, and the Shechina (immanent Divine presence) is seen as feminine. It is the intimate relationship between the Divine scheme of four World and man, that allows man's ascent more easily to Divine consciousness (see Dveikus).

Ezekiel's Tomb in Iraq. Ezekiel's vision of the Divine Merkabah-Chariot,[6] and Isaiah's vision of the Kisei HaKavod-Throne of Glory,[7] are related in Kabbalah to beholding the Four Worlds from Yetzirah, and from Beriah

Correspondences

World:	Descriptions:	Dominant Sephirah:	Letter of Tetragrammaton:	Level of soul:	Level of Torah-PaRDeS:	Other associations:
Adam Kadmon "Primordial Man"	Primary form of Kav Above consciousness Sephirot concealed Latent potential Tetragrammatons United with Ein Sof Divine intent Pure light, no vessels	Keter-Crown In relation to 4 Worlds Inherent Will to Create Revealed in Keter-Will of Atzilut	Apex atop י Yud Above representation Alluded to by thorn	Yechidah-Singular Essence of soul Unity with God	Sod Sh'b'Sod Secret within Secret Reflects Atzmut-Essence Inner soul of Torah Yechidah-source of Torah	Beyond all names Including all names Beyond good-bad polarity
Atziluth "Emanation/Nearness"	From Tohu to Tikun Sephirot revealed First perception Unrestricted illumination Divine insight No self-awareness Nullification of Essence Divine All	Chochmah-Wisdom Source of intellect Partzuf of Abba-Father	י Yud Dimensionless point First illumination-Male Dot in the Palace	Chayah-Living Encompassing soul Spiritual awareness	Sod-Secret Kabbalah Soul of Torah Chayah-Wisdom of Torah	Concealed World with Beriah Divine name ע״ב Divine good Ayin-Nothingness Torah scroll Ta'amim-Notes
Beri'ah "Creation"	Formless existence First self-awareness Parsah-Veil from Atzilut to Beriah Divine Intellect Nullification of Being First sensed Creation Divine Throne Higher Garden of Eden	Binah-Understanding Grasp of intellect Partzuf of Imma-Mother	Higher ה Hei Dimensional expansion Vessel for intellect-Female Palace	Neshamah-Breath Divine intellect in soul Highest internalised potential Breath is internalised	Drush-Homiletic Midrash Neshamah-Understanding of Torah Aggadah alludes to Kabbalah	Divine name ס״ג Mostly good Little potential source of bad Thought garment Torah scroll Nekudot-Vowels
Yetzirah "Formation"	General existence Divine Emotions Striving for ascent Awareness of distance Active self-nullification Archetypal forms Lower Garden of Eden	Midot-6 Emotions Chesed to Yesod Centred round Tiferet Partzuf of Zeir Anpin-Son	ו Vav Descending illumination Emotional revelation-Male Reveals Da'at-Knowledge	Ruach-Spirit Divine emotions in soul Potential internalised spirit Emotional movement	Remez-Hint Ruach-Emotions of Torah Soul of simple meaning Some Torah commentaries	Revealed World with Asiyah Divine name מ״ה Equal good-bad potential Speech garment Torah scroll Tagin-Crowns
Assiah "Action"	Particular existence Divine action Concealment of God 1 Asiyah Ruchni-Spiritual Below it: 2 Asiyah Gashmi-Physical Purpose of Creation	Malchut-Kingship Fulfilment in action Partzuf of Nukvah-Daughter Shechinah-Divine Presence	Lower ה Hei Dimensional expansion Vessel for emotions-Female Nurtures action	Nefesh-Lifeforce Vitality of actions Invested in body	Pshat-Simple Nefesh-Physicality of Torah Halachah and Torah narratives	Divine name ב״ן Mostly bad-little good Action garment Torah scroll Otiyot-Letters

See also

• Anthropomorphism in Kabbalah
• Masseket Azilut
• HaSulam
• Mind–body problem
• Popper's three worlds

References

1. Tikunei Zohar, Introduction:17a
2. Such as in Exodus 3:15, Ecclesiastes 3:11. Cited in Mystical Concepts in Chassidism, Jacob Immanuel Schochet, Kehot (Also as Appendix in English Likutei Amarim Tanya). Chapter 4, footnote 10. The association of Olam and Helem is often referred to in Kabbalah and Hasidism
3. Rectifying the State of Israel, Yitzchak Ginsburgh, Gal Einai. Glossary: entry World
4. "Archived copy" (PDF). Archived from the original (PDF) on 2010-07-29. Retrieved 2014-03-11.CS1 maint: archived copy as title (link)
5. Cited in, for example, HaSulam commentary on the Zohar by Rabbi Yehuda Ashlag in the 20th century
6. Book of Ezekiel 1:4-26
7. Book of Isaiah 6:1–3

External links

• The Worlds: The Stages of the Creative Process from God's Infinite Light to Our Physical World - Describes the many levels and Partzufim between Adam Kadmon and Atzilut, as well as prior stages, and then the subsequent Four Worlds