Religion:Four Worlds

Short description: Kabbalistic philosophical framework

Not to be confused with Fourth World.

The Tree of Life expanded to show each sefirot within the Four Worlds, an arrangement nicknamed "Jacob's Ladder"

Template:Four Worlds The Four Worlds (Hebrew: עולמות ʿOlāmot, singular: ʿOlām עולם), sometimes counted with a primordial world, Adam Kadmon, and called the Five Worlds, are the comprehensive categories of spiritual realms in Lurianic Kabbalah in a descending chain of existence.

The concept of "Worlds" denotes the emanation of creative lifeforce from the Ein Sof or Godhead through progressive, innumerable tzimtzumim or concealments. Kabbalists identified the names of these worlds from Isaiah 43:7, "All who are linked to My name, Whom I have created, Formed, and made for My glory (Biblical Hebrew: כֹּ֚ל הַנִּקְרָ֣א בִשְׁמִ֔י וְלִכְבוֹדִ֖י בְּרָאתִ֑יו יְצַרְתִּ֖יו אַף־עֲשִׂיתִֽיו׃, romanized: Kol hanniqrā b̲išmi wəlik̲b̲od̲i bərāt̲iw yəṣartiw ʾap̲-ʿăśit̲iw.)". In order of descent, the names of the worlds are Atziluth ("Emanation"), Beri'ah ("Creation"), Yetzirah ("Formation"), and Assiah ("Action"). Below the lowest spiritual world, Assiah, is the Assiah gashmi ("Physical Assiah"), or the physical universe which enclothes the last two sefirot, Yesod and Malkuth. Collectively, the Four Worlds are referred to as אבי״ע Aviyaʿ after their initial letters. In addition to 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 Light (ohr) that fills all worlds that is the immanence. The ten sefirot "attributes" and their associated twelve partzufim or "personas" reflect this light in the Four Worlds, as do more specific Divine manifestations. In Lurianic Kabbalah, the partzufim interact dynamically, and sublime levels are clothed within lower existences, a concealed soul. Nonetheless, in each world, sefirot and partzufim predominate. The Five Worlds are, in descending order:

1. Adam Qadmon (Hebrew: אָדָם קַדְמוֹן, romanized: āḏām qaḏmon), the Cosmic Man. The anthropomorphic metaphor of Adam Qadmon denotes the Yosher "Upright" arrangement of the sefirot as the tree of life, which is then personified in the form of man, though not yet manifest. The pristine emanation of Adam Qadmon is still united with the Ein Sof. Adam Kadmon is the realm of Keter ʿElyon "Supernal Crown", lucid and luminous lights (צַחְצָחוֹת ṣaḥsaḥoṯ), the pure but concealed sefirot. Adam Qadmon is the divine light without vessels, the manifestation of the Divine plan for existence within Creation. In Lurianic Kabbalah, the chain of lights from Adam Qadmon precipitates the World of Chaos and The World of Rectification. As Keter is elevated above the sefirot, Adam Qadmon is supreme above the Worlds; therefore, it is generally not enumerated in the list of spiritual worlds.
2. Atziluth "Emanation" (אֲצִילוּת): The light of the Ein Sof radiates but is still united with its source. This supreme revelation precludes the souls and emanations in Atziluth from sensing or perceiving their existence. In Atziluth, the ten sefirot emerge in revelation, with Hokhma "Wisdom" dominating. In the context of Atziluth, the last sefira, Malkuth "Kingdom" represents the divine speech through which God created the universe in the first part of the Genesis creation narrative. It is through Malkuth that the lower worlds are sustained.
3. Beri'ah "Creation" (בְּרִיאָה On this level is the first concept of creatio ex nihilo (Ayin and Yesh), but without yet shape or form. Beriah is the realm of the "Divine Throne", denoting the sefirot configuration of Atziluth descending into Beriah like a King on a Throne. The sefira Binah "Understanding" predominates.
4. Yetzirah "Formation" (יְצִירָה). On this level, created beings assume shape and form. The emotional sefirot, Chesed through Yesod, predominate. The souls and angels within Yetzirah worship through divine emotion and striving as they sense their distance from the Understanding of Beriah. This ascent and descent channel the divine vitality through the Worlds, furthering the divine purpose. Therefore, the main angels, such as the seraphim, are in Yetzirah, denoting their burning consummation in divine emotion.
5. Assiah "Action" (עֲשִׂיָּה): On this level, Creation is complete, differentiated and particular, as by this point the Divine vitality has undergone much concealment and diminution. However, it is still on a spiritual level. The angels of Assiah function on the active level, as the sefirah Malkuth (fulfilment in Kingship) predominates. Below spiritual Assiah is Assiah Gashmi (עֲשִׂיָה גַשׁמִי ʿăśiyā g̲ašmi "Physical Asiyah"), the final, lowest realm of existence, our material universe with all its creations. Much like the sefira Malkuth within Atziluth is the conduit by which the later worlds emanate, the final sefirot of Assiah is the point by which the physical universe derives.

Meaning

Jacob's vision in Genesis 28:12 of a ladder between Heaven and Earth. In Kabbalistic interpretation, the four main divisions of the ladder (sulam) are the Four Worlds; the angelic hierarchy embodies external dimensions of the lights/vessels, while souls embody inner dimensions.

The 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 becomes more of a metaphysical study, the terms "higher" and "lower" are used as metaphors for being closer or further from Divine consciousness, revelation, and emanance.

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

Explained in theosophical and anthroposophical terms

Rudolf Steiner was one of first occultists who managed to write and describe higher worlds due to his exact clairvoyance; however was not the only one who brought that to public eye.

He borrowed the terms from East, because such terms were never developed in western culture.

He spoke of

• etheric (elementary) world
• astral world

• Lower and Higher Devachan

There are even higher worlds but are not explained by Steiner, since either people aren't ready, and leaders of humanity and evolution have not let that happen.

Steiner explained how the evolution works both from macro,meso and microcosmical perspective, and how these are interlaped.

Beinsa Douno mentions causal world.

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
Asiyah "Action"	Particular existence Divine action Concealment of God 1 Asiyah Ruchni-Spiritual Below it: 2 Asiyah Gashmi-Physical Purpose of Creation	Malkuth-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
• Hopi mythology § Four Worlds
• Masseket Azilut
• Mind–body problem
• Popper's three worlds

Further reading

• Klein, Eliahu, ed (2005). Kabbalah of Creation: The Mysticism of Isaac Luria, Founder of Modern Kabbalah. North Atlantic Books. ISBN 978-1556435423. 

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
• 4/Four Worlds: Atziluth, Briah, Yetzirah, Assiah