Tree Index: 4/Four Worlds: Atziluth, Briah, Yetzirah, Assiah






Four Worlds
Atziluth
400 6 30 10 90 1
537
Briah
 
  5 1 10 200 2
218
Yetsira
 
  5 200 10 90 10
315
Assiah
   
    5 10 300 70
385
1455
Absolute Being
Subjective Being
Ayn Sof
Objective Reality
Noumena Phenomena
Sephira World Sephira
Keter Atziluth  
Hhokmah
Binah
Gedolah Briah
Gevurah
Tipheret
Netzach Yetsira
Hod
Yesod
Shekinah   Assiah Malkut
Ra Un Nefer Amen, Metu Neter


The Four Worlds are usually conceived as an emanative structure (perhaps based on an initial restriction) mediating between infinite consciousness and material reality. This is only half-true. The other half can be found in the complex interplay of complementary energies on every level of structuration, as the one dual energy creates all that is, and all that is not, from Aleph to Tav and from Tav to Aleph in a two-way flow.
Oulam, 70.6.30.40: the World: the completed whole, shown as the actuation in biological existence of all possible possibilities.

Oulam
40/600 30 6 70
Gematria: 146 / 706
Atziluth
400 6 30 10 90 1
'Atziluth: nobility, aristocracy, nearness. 1.90.10.30.6.400 shows the whole Aleph-Tav schema in one equation, which will be elaborated in the "lower" worlds. Aleph, infinite energy/conciousness, buries itself in the structures (Tsadde) of existence (Yod); Tav, the sancturary of energy, responds with a prolific (Waw) inner movement (Lammed).
Briah
 
  5 1 10 200 2
Briah, Beriyah: Creation. Bayt-Raysh-Aleph (creation) plus Yod-Hay (existence alive). Yah is His creation. In 'Atziluth, Tsadde separated Aleph and Yod. Here, the two partners (Aleph and Yod) in the Game of Life (Hay) are created endogenously by the response of the universal container/creation: Bayt-Raysh. Every container, from the specific to the universal, contains Aleph and Yod alive: Aleph-Hay-Yod-Hay.
Yetsira
 
  5 200 10 90 10
Yetsira, Yetzirah: Formation, structuation. Tsadde, 90, is the feminine structuralizing process which allows creation to take form: it is intermediate between Bara, creation, and Assa, making, where all three are realized. Rouhh Elohim is implicit in the 300/Sheen of Tsadde-Yod-Raysh (90.10.200). Yetsira can be read as Yod/existence -- Breath of God -- Hay/Alive, where the Sheen arises from within in the full expansion of Raysh-Yod-Sheen.
Assiah
   
    5 10 300 70
Assiah: Making: In Yetsira, Tsar is the Breath of God. Here, in Assiah, the Sheen is explicit for the first time in the Worlds, where the Ayn/70 of all possible possibilities is conferred on the Sheen which arises endogenously from the dead-end of the universal container, Raysh. Yah is realized in infinite, indeterminate, creation. Assiah has the same gematria (385) as Shekinah, Yad Semol, the left hand, and Shemama, "waste" or selection, the contrary quality of Kawkab, Mercury in Teomaim, Gemini.

The Sepher Yetsira knows only three spheres: "with text (Sepher) with number (Sephar) and with communications (Sippur)"

Isaiah: 43:1
But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.

Isaiah: 43:7
Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

The addition of 'Atziluth ("nobility," "nearness") to the three traditional spheres of creating, forming and making did not appear until the late 13th century (R. Isaac of Acre -- from Moshe Idel Kabbalah: New Perspectives, Yale 1998, p.146).

Gematrically-linked Categores in the Spheres of Emanation
The total gematria of the Four Worlds is equal to the final (cosmically realized) gematria of Adam Qadmon. How many times has this been discovered?

Adam Qadmon
 
70/700 6 40 4 100   40/600 4 1
220 : 850   45 : 605
Gematria: 245 / 1455

Here, all the worlds as well as the Sephirot are included in Man.
Tsar, the verb "form" is equal to Rouhh Elohim, the Breath of God.

Tsar
           
      200 10 90      
Gematria: 300
Rouhh Elohim
 
40/600 10 5 30 1   8 6 200
Gematria: 300: Sheen

Bat Qol, Daughter of the Voice, or the Divine Voice is one away from 'Atzliluth. Briah is behind Atziluth. Shaddai with El is the God-name of the 9th sephira, Yesod. Metatron and Shaddai are one away from Yetsira.

'Assiah, Shekinah, left hand, waste and the firmament are all gematrically equivalent. 'Assiah is the World of Shekinah. The left hand, yad semol, is the North in the Cube of Space, sensous experience (Nogah/Venus) and the 10th Sephira. The firmament, energy in expansion, supports the waters above. All these terms are involved in the sphere of Assiah, where the events of life, death and existence are inscribed. These clues are useful, for instance, in understanding the underlying semantic linkages between the concepts/equations of Shekinah, North, Left, Venus, Phay, and the 10th sephira found in the Sepher Yetsira in its original editions. Later Kabbalah didn't know where to find the seventh because they didn't know the nature of the sixth extremity as a planetary sephira.


4 Worlds: Correlates
Bat Qol/Kol: Divine Voice
 
30 6 100   400 2
538
Hhari: Behind
     
    10 200 8  
218
Shaddai
     
    10 4 300  
314
Metatron
50/700 6 200 9 9 40
Gematria: 314
Yad Semol: Left Hand
30 1 40 300 4 10
385
Shemamah: Waste
   
    5 40 40 300
385
Ha-Raquiy: The Firmament
 
70 10 100 200   5
380   5
Gematria: 385
Shekinah
 
  5 50 10 20 300
Gematria: 385
 
 



Recapitulation:

Bara and Aassa appear with Elohim in the first chapter of Genesis.

Bara, Bayt-Raysh-Aleph, are the very first three letters of the first verse of Genesis (Bereschyit). They cause Aleph to rise from Bayt and Raysh.

In the first verse Bara is joined to Schamaim and Erets, while upon its first appearance (in verse 7) Aassa is associated with Raqia, which is between "the waters above" and "the waters below."

Aassa (Ayn-Seen-Hay: 70.300.5) comprises all the possible possibilities with the 70, and with 300 the movement of every existing thing, in order to produce 5, life, conferred on every- thing extant.

Bara and Aassa operate successively and sometimes jointly to produce or to maintain the kind of life that Genesis calls Nefesch Hhaya or Hhayath ha-Erets (the breath of the living or the life of the earth).

Yetser appears with YHWH-Elohim in the second chapter, after the completion of the. seven "days." By its presence YHWH joins its action to Elohim's. Its immanence compels recognition and is translated in the Yod (10) of Yetser (10.90.200). By the intervention of Tsadde (90) - the fer- tilised and therefore supporting feminine - this Yod causes 200 to rise anew, to receive a new breath, called Nischmath Hhavim.

Nischmath (Noun-Sheen-Mem-Tav) shows Sheen-Mem (Schem) between Noun (50), individual life; and Tav (400), cosmic resistance which allows life to manifest in lavish variety.

Note Yetser well: 10+90+200=300=Sheen-Rouahh-Elohim. It can be said that YHWH-Elohim operates with Rouahh-Elohim through Yetser.

Again, note well that the word Yod or Yad, the hand, euphemism for the phallus, often goes with Aassa, which leads one to think that Aassa connects either with what is handled or with what is engendered.

The three verbs Bara, Aassa and Tsar have given rise to the idea of an earlier "emanation" that would cause the three methods of functioning just mentioned. The first emanation is indicated by the word Atsiloth, meaning literally, "nobility, aristocracy." These four hierarchical differentiations of the same evolutionary process have been called the four worlds of the Qabala.

Consequently a sephirotic, geometrical tree can be made of the four worlds. The design will be given in chapter 6.

Suares, SY, p.49
See: Bara, Tsar, Assa, The Verbs of Creation

The Tree of Life

See: Benton: Five Worlds | Trimm: Four Worlds



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