|
ADAM KADMON
The highest of the five worlds is called Adam Kadmon. Adam means in the likeness of, or in the image of, from
the word domeh in Hebrew. And Kadmon means primordial, or primary. So, Adam Kadmon is the primordial world which is in the
likeness of the Infinite Light which preceded it and which was concealed in the process of creation. This means that even
though Adam Kadmon is a world, that is to say it comes into being through the concealment of the Infinite Light; nevertheless,
it is such an elevated plane of reality that it is in the likeness of the Infinite Light, the Or Ein Sof, which precedes (kadam)
the world of Adam Kadmon.
Thus, although the world of Adam Kadmon is a world, it is a level so sublime, pure, and
transcendent that it is almost imperceptible. It cleaves to and mirrors the original Or Ein Sof.
In Kabbalah the
world of Adam Kadmon represents the transcendent will of God. The desire that God has that there should be a creation, and
what kind of creation it will be are planned out in one broad, all-encompassing overview, without separation into specific
details. This is called the machshava kedumah, or primordial thought of Adam Kadmon. The primordial thought functions as the
blueprint for all of creation.
ATZILUT
The next plane of reality is called the world of Atzilut, the world
of emanation. The word Atzilut in Hebrew derives from the word etzel meaning close to or near, for the world of Atzilut is
also close to the Infinite Light, even though it is not united and identified with it to it to the same degree as the world
of Adam Kadmon.
The word Atzilut also means to set aside, or take from and to draw down, for the light of the world
of Atzilut is, so to speak, taken from and drawn down from the world above it, the world of Adam Kadmon. But is it already
a step lower.
Atzilut is thus the first plane or world of immanence, of structure. In the world of Atzilut there
is a distinction between lights and vessels called orot and kelim. This is not a separation between the lights and vessels,
for the lights and vessels of Atzilut are integrally bound up with each other. But nevertheless there is a distinction between
them. One aspect is recognizable as light and another is recognizable as the vessels that contain and limit the light.
BERIAH
The next plane of reality, the next level down, is called the world of Beriah, the world of creation.
It is a tremendous step down from the world of Atzilut. Beriah, or creation, implies limited reality, or bringing into being
a limited existence. The dimension, the limitation, which is added by the descent of the light into the world of Beriah is
the very concept of being, as opposed to the nothingness of Atzilut. The world of Atzilut is a world of non-being, because
the structuring of the light by the vessels is not a hindrance or an obscuring of the light, as it is in the world of Beriah.
In the world of Beriah, however, the vessels begin to obscure the light and thereby create finite being.
Another
definition of the word beriah in Hebrew signifies outside of. This implies a new level of separation it is regarded as being
outside of the realm of the Infinite Light. That is to say that the Infinite Light, the Or Ein Sof, is concealed to such an
extent that this plane of reality is considered as separated from the Or Ein Sof, even though in actuality there is no place
devoid of the Or Ein Sof.
YETZIRAH
The next plane of reality, the next world down, is called the world of
Yetzirah, the world of formation. The limitation that is added by the descent into the world of Yetzirah is that of dimension
itself. Formation is essentially a spatial concept, and Kabbalah also discusses the nature of space. It is important to know
that the Kabbalah views time and space as created conditions, and not as intrinsic qualities, as will be discussed shortly.
That is to say, until the descent of the light to the world of Yetzirah, the light is not limited by dimension. And even in
the world of Yetzirah dimension is still spiritual and has not yet become the physical limitations of space.
Physical
space has six dimensions which limit and define it. These are: above and below, right (south) and left (north), in front (east)
and behind (west). In Kabbalah each of the directions derives from a spiritual quality, one of the six dimensions of the world
of Yetzirah, i.e. the spiritual dimension or quality of the world of Yetzirah devolves in the world of Asiyah into actual
spatial dimension. These six dimensions as they are in the world of Yetzirah are called the six middot, or the six sefirot
which are revealed primarily in that world. The word middah in Hebrew means dimension, limitation, measurement. This is the
primary characteristic of the world of Yetzirah; that light which descends to that world is limited and measured.
ASIYAH AND THE PHYSICAL WORLD
The final plane of reality is called the world of Asiyah. It is finite not only in space
but also in time. The limitation of time means that one object cannot be here and somewhere else simultaneously. Moreover,
the concept of time is bound up with change. This means that when one thing ceases to be and another thing begins to be, a
change has occurred. Change can only take place where the unity and infinity of God are hidden, where the continuity of being
is not evident.
Time is created from the process of the extension and retraction of the light and life force as
it reaches out to the vessels below and returns to its original place. The gap between the reaching and returning of the light
and life-force, as it pulsates continuously from above, creates time. From moment to moment the light and life force is extended
downward, and then retracted, returning to its original place. That which it activated or vitalized dies, so to speak, as
soon as the life force is withdrawn, and then when it reaches down once again, it creates a new being. This change is the
origin of time, for time is a measure of change.
|
