Filed under: Worlds-Atzilut Bria yetzera Asiyah
This world by its specific name is called Ofanim (Wheel angels). It includes all iggulim(circular sefirot of nature) they are the 4 supernal Yesodot (elements). They are צורה (form) and Nefesh (animal soul) of the worlds. The 4 Yesodot of earth fire air and water are of the physical Yesodot. They are the גוף (body) of the world. Both these kinds of Yesodot (spiritual and Physical) are “iggulim”. In them is made and completed all works in the silent, plant, animal and speaking kingdoms of Asiyah. The world of Yetzera is called world of the Chayot HaKodesh (angels called Holy beasts). There are upper and lower Chyot. The upper Chyot are Gilgulim and the supernal Yesodot. The lower Chyot of The world of Yetzera are the lower Yesodot of Yetzera. In Yetzera are powers of ציורים (forming) all the is in the next lower, the physical world called Asiyah. Above the world of Yetera is the world of Bria its hidden lights form the specific detail of the forms in Yetzera called מלאכים (Angels). With work of the 10 seferot of Bria are ruled all powers and works of Asiyah. From the Kesay (Throne) of Bria is light of mulchut of the upper world of Atzilut. 4 legs and 6 steps are the supernal and lower yesodot. The world of the Kesay (Throne) is the 7 Hachalot of Bria. From here goes out from עין (nothingness) to יש (Physical existance). (The angels of Bria) over specific things are called Sarafim (fiery angels) as its written “ His ministers are flaming fire”. Draw down this flow for works. They receive all work done below and raise it up. They are involved in Yoshir and Iggulim. Iggulim is the aspect of body. While Yoshir is the main form within that brings out all powers. The light of Yoshir in the Chayot is the Yoshir in the Gilgullim, from where there goes out the lower yesod.1
To understand this, this may help
Levels of the Soul- In the Bible in its original language “Hebrew” the Soul is called by 5 names.
The Nefesh (animal soul), is the lowest level of them all. It is common in all living things.
The Ruach is the Emotional soul- called “spirit”
The Neshamah ( Divine intellectual Soul) it is the LIGHT OF DIVINE UNDERSTANDING.
The Chayah is the soul of creativity
The Yachidah is the highest level, at this level all souls are unified. It shall be this level the Messiah shall attain.
Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God. Ein Sof refers to God’s infinite light, before the beginning of the creative process. It is the infinite light which emanates from God’s very essence.
The 10 Sefirot-Powers of Divine emanation
Keter – · The first and highest of the ten sefirot. Keter means “crown” and is the link between the finite world we inhabit and the infinite world of Ein Sof. In the stages of creation, Keter is the stage in which material reality begins to come into existence. Keter is associated with God’s head and appears at the top of the Tree of Life.
Chochmah – · The second of the ten sefirot. Chochmah means “wisdom.” In the stages of creation, Chochmah represents the beginning of thought. It involves creative inspiration.
Binah – · Binah means “understanding” it is powers of reasoning, intellect..
Chesed – · Chesed, the fourth sefirah, represents love, giving, or mercy. In the stages of creation, Chesed heralds the beginning of emotional energy. Chesed is also identified with the Biblical character Abraham, the patriarch.
Gevurah – · Gevurah is sometimes also called “Din”, and means “judgment.” It is the power of discipline and restriction. It is often associated with Isaac, Abraham’s son.
Tiferet – · The sixth sefirah, Tiferet represents beauty and balance. It is the mediator of Gevurah and Chesed, Tiferet balances mercy and judgment. Tiferet is often linked to the biblical character Jacob, who fathered the twelve tribes of Israel.
Netzach – · The seventh sefirah, Netzach stands for limitless energy, great quantity, endurance, and victory. Netzach is often associated with the biblical character Moses.
Hod – · The eighth sefirah, Hod represents contained energy that which is clearly defined. It is very specific flow. It is the quality of the Divine abundance while Netzach as said before is quantity of flow. Hod isoften associated with Aaron, the first high priest in the Bible.
Yesod – · The ninth sefirah, and serves as the mediator of Netzach and Hod. The biblical character associated with Yesod is Joseph, Jacob’s son. The influence of astrology happens at this level.
Malchut – means “kingdom” and is the tenth and final sefirah. It is also called the Shekhinah which is associated with God’s presence as it is revealed.
Shekhinah is the Divine presence
Each of the major Parzufim contains all 10 Sefirot, specific Sefirot are identified with particular Parzufim. From each of these parzufim is emanated the different levels of the soul.
Adam Kadmon – The first world, contains all overall Providence. Here is God’s specific will and plan to emanate the “worlds”; by the lights that are emanated from the “ears,” “nose,” “mouth” of Adam Kadmon.
Attika Kaddisha and Arich Anpin (The Holy Ancient One and the Long Face) are identified with the Sefirah Keter. From here is emanated the level of soul called “Yachidah”.
Abba (the Supernal Father ) corresponding to Chochmah. From here is emanated the level of soul called “Chayah”.
Imma (the Supernal Mother) corresponding to Binah, From here is emanated the level of soul called “Nashama”.
Ze’ir Anpin (The Short-faced One) corresponding to the Sefirot from Chesed to Yesod
From here is emanated the level of soul called “Ruach”
Nukvah (the Female) (corresponding to Malchut).From here is emanated the level of soul called “Nefesh”.
There are also six secondary Parzufim:
Jacob and Israel, which are aspects of Ze’ir Anpin
Rachel and Leah, which are aspects of Nukvah,
Israel Sava and Tevunah, are parzufim made from the lower sefirot of Abba and Imma.
The Worlds emerge out of God’s infinite light and culminate in our finite physical universe.
Ein Sof – which means “the infinite.” It is the highest level the The limitless Light of God.
Atzlut Atzilut is the “World of Emanation” or Nearness to God. Atzilut is the world of Godly awareness.It is the realm of people who have so refined themselves to a very high level. The Level of soul called “Chyah” resides here. The world of Atzilut is in a state of perfect and eternal rectification. This is not the case with regard to the three lower worlds, which require our Divine service on earth to redeem the falling sparks of Divinity in them and thereby bring them to a full state of rectification
Beriah Beriah is the world of creation. It is the world of the level of soul called “Nashamah”. Here the initial ethereal “substance” of creation emerges out of pure nothingness. The world of Atzilut is a world of “non-existence” (ayin), the world of Beriah is one of “potential existence” (yesh). This state of being is referred to as “formless matter” (chomer hiyuli). The world of Beriah is the spiritual abode of the serafim (“fiery angels”). These are the angles that the prophet Isaiah saw in his vision of the Divine chariot. These are the angles that exclaim to God: “Holy, Holy Holy is the God of Hosts, the whole earth is full of His glory.”
Yetzira, or formation. Yetzira is the world of spiritual entities, angels. Here resides the level of soul called “Ruach”. The angels belonging to the world of Yetzirah are the chayot hakodesh (“the living creatures”). These are the angels which Ezekial saw in his vision of the Divine chariot. These angels are in a continuous state of “run and return,” the essential life dynamic of continuous movement.
Asiyah is the physical world. This is the world “where the action is” – where perfection and rectification takes place. The creatures of the world of Asiyah are divided into the mineral, vegetable, animal and human categories. This the world of the animal soul called Nefesh. The world of Asiyah (in particular, its physical dimension) is referred to in Kabbalah as “the world of celestial spheres [galgalim].The class of angles whose abode is the world of Asiyah are the ofanim (“the wheels of the chariot”). Both the ofanim and the chayot hakodesh share the attribute of aspiring upward, toward the level of the serafim in their Divine service “with great noise.” They proclaim together: “Blessed be the Glory of God from His place.”
There infinite names here are a few of the main ones :
אהי”ה – Ahyh – Sefirah Keter divine will
י”ה– Yh- Sefirah Chuchmah wisdom creativity
יהו”ה – Yhvh -Sefirah Binah and Teferet Divine Understanding and balance
א”ל– Al -Sefirah Chesed Kindness
אלהי”ם -Alhym – Sefirah Givurah severity restriction
שד”י – Sdy – Sefirah Yesod Gateway of all the energy
אדנ”י– Adny Sefirah Malchut, This name manifests the Divine presence
also this may be very helpful :
The divine energy of the body, nature is in the form of the sefirot called ”iggulim” (circles). Doing the will of GOD as described in the Bible effects the world like when one throws a stone into a pond and immediately upon the stone hitting the water a circle in the water forms around the stone. Which consequently by its wake makes a second circle surrounding the first. If the force of the stone falling is great enough there are more and more concentric circles till filling the whole pond. Thus is the divine sefirot in nature flowing according to this cause and effect pattern. In the world of ”iggulim” each “igul” (circle) does not touch each other. Under this ”nanhaga” (guidance) each person alone thinks they are the king. This is the world of Malchut (physical) and the Nefesh (animal soul).1 While the other form of the flow of the sefirot is called ”yosher” (upright). This is described as the ten sefirot in the shape of a man.This is a spiritual system containing 32 unique Divine power “emanations” organized in the shape of a man. This system is ruled by rachamim (mercy), it is dynamic, and not limited by cause and effect. It is the energy of divine providence. The transcendence of nature, by the soul. Through occupation in Torah and mitzvot we evoke Divine light to descend and become revealed below to guide providence in the world. Becouse these type of actions evoke Divine mercy. A small action can have a great effect. The stone hitting the water is these sefirot called ”yosher” . They are described as a “kav” (line) whose end is square, which enters the circles. While the rings created are the sefirot “iggulim”. With the sefirot ”iggulim” is the light of the sparks, pieces of the vessels that shattered. These we raise up to their source fixing and completing the vessels above. This is called the returning light, the light of judgment, concealment and limit. It rises from the mouth by Holy speech, Divine names and prayer ties with the supernal light ”oar yosher” which spreads out from above to below. The light of ”Yosher” is drawn down within the light of ”iggulim”, the returning light.2
Its explained that the enlivening ex nihilo (the continuous bringing into existence from nothing) of all entities in Creation, from the most sophisticated to the simplest object, is associated with the level of G-dliness that’s concealed in nature. This level of G-dliness is called the “iggulim” (circles) and sovev kol almin (surrounding all worlds), which also pervades all levels and aspects-’worlds’-of creation equally. The metaphor used for this encompassing G-dliness is that of a circle, which has no beginning and no end, symbolizing its relevance to all within it and its indifference to the distinctions of the entities encompassed by it. The concept of encompassing G-dliness in its pristine sense is comprehended by the metaphor of the great circle, which encompasses all levels of Creation.
The graded descent of worlds, the realm of immanent transcendent G-dliness, is termed memaleh kol almin (filling all worlds), it is within this great circle, it is comprehended metaphorically as a downward directed ’kav.’ (line) It measures out light ordered and differentiated in Creation, in which ’upper’ and ‘lower’ are significant distinctions. The ‘line’-representing the overall descent of immanent transcendent supernatural spiritual levels of Creation-however, it is restricted within the “natural” aspect of G-dliness called the “iggulim” (circles). At a given juncture it forms a lesser circle and then descends as a line, forming a circle and then again proceeds as a downward line. Thus, although the circles found in the line are themselves stages in the order of unfolding of the light of the ‘kav’, which gives character to the circles. They nevertheless derive from and have something of the encompassing character of the great circle.
Since the destruction of the Holy Temple,
The way of drawing GOD’s presence on Earth is by doing His will, as described in the Biblical law. By this a unique concentration of Holiness in the area surrounding the person called his “Arba Amot” (4 foot surrounding square).We always act within it, for this is the proper way of Asiyah (the world of action)
We try to think outside of the square in its “surrounding lights”. Here is where the square meets the circles. Where the “supernatural Divine Providence comes to contact with and effects the providence of nature, as we will soon come to understand.
We act within the box and think outside it. Here outside the box in its surrounding lights is where new creative ideas enter our consciousness.
We unite the box inside with the circle surrounding it.
The circle is the energy of GOD in nature
This is the unity of the Ohr Penimi and the Ohr Makif (inner light and surrounding light), the square and the circle.
One who unites the circle and the square unites the letters Yod Hey with Vav Hey in a perfect union.
This is the secret of the Supernal Dew (Tal),
When Yod Hey Vav (39-Numerical value of טל Dew) descend and find their fitting place in Hey of the great name YHV”H יהו”ה
As its written :
“Awake and sing, you who dwell in dust; for your dew is as the dew of lights” (Isaiah Chapter 26)
The “rekia” (firmament) is imprinted with a square. At its 4 corners are the 4 faces of the “chayot” (angels in Ezekiel vision,Angels of world of formation-Yetzera ). Their faces turn in what ever direction the “rekia” upon their head turns. They turn their faces in the 4 directions, and all revolves in a circle. This “rekia” has all colors but 4 are dominant being green ,red, white and sapphire. This is as it says “a bow in the cloud”.3 קומה (Height) is the secret of the square, with 5 (points Chaga”t N”h). The 5th point (is height) it goes up into the אויר (Atmosphere). They are 5 sefirot. East West North and South is the secret of the square. The secret of each is 500 (4 directions x 500=2000 amot of Shabot tachum). Secret of nikud (point) in the center is the Malchut (Presence of Divine Kingship) grows to all 4 sides. It is the Shechinah (Divine presence) in the mishcon (tabernacle). The point dresses in it חייליה (forces) totalling 10 to all 4 aspects (being 40). The hvyh מ”ה (divine name) is 10 letters are 10 sefirot from which goes out flames including 4 letters : white red green and Black, there is also a fine color close to Techalet (the Biblical blue of the sitzet-fringes on garments). It is above white. Because of its fineness it could not be seen. It is mixed in the אויר, as the source of the flames of color is יוד Chuchmah (Divine creative wisdom). So Chuchmah dresses 4 or sometimes 5 colors.
The 2 aspects of Shabath are the circle and the square. They are 4 camps of the Shechinah. The circle is the Ofanimim (angels of this lowest world). They are beneath the Chayot (Angels of world of formation-Yetzera). Ofanim include from 6. They have yichus (relate to) aspect of iggulim (circles). So guidance of the world is through the aspect of the 6 corners. (Chesed represents love, giving, or mercy, Gevurah is sometimes also called “Din”, and means “judgment.”,Tiferet – represents beauty and balance. , Netzach stands for limitless energy, great quantity, endurance, and victory.,Hod represents contained energy that which is clearly defined. It is very specific flow. Yesod serves as a gateway for a certain quantity and quality of these Divine powers can enter the world) The square is secret of the Chayot. They are penimi (internal) to the level of ofanim. 4 Chayot alludes to number corners of square, being Chesed Givurah Teferet and Malchut. Penimi to the circle and square is ”Chasmal“ (inner voice of God) is.
1. 1Avodat Yisrael p.43
1. 2sulam on zohar hakdamah
1. 3Zohar Barashit 71b, Zohar ShirHaShirim p.34 Rosenberg, Aor Yakar Barashit 2 p.21, See Schneur Zalman of Liadi, Likkutey Torah, Korah 52a-d.See Dov Ber, Shaat Ha’Yihud, chapters 16 and 17. Tsemah Tsedek, Mitsvat tsitsit, chapter 2 in Derekh Mitsvotekha. See Sefer Maamarim, (5562) pages 475-479.
I have included a page of one of the “secret” meditations, It is many pages and contains Hundreds of Divine Names
Sorry it cannot be translated or transliterated as the form of the letters are structures which convey the energy
By this work one Grows their soul like a tree, and all souls in the world. The rise above into the upper worlds and can see and determine many things. I too had to learn this Language. It is hard and takes a long time to learn.
Its well worth it, AMAZING
Filed under: blood vessels, depth kaballah, Divine names, nerves, parzufim, Torah, Worlds-Atzilut Bria yetzera Asiyah, Zeir Anpin
The Deep stuff
Z’a is called Torah Nakavah is called Mitzvot.1 Torah is given from Yesod Abba after it comes out of the Yesod of Imma from the chest of Z’a. Torah went out of the upper “yesodot” of Atik and Arich which dress to the Yesod of Abba, which dresses in the lights of the Yesod of Imma. All this then dresses in the Yesod of Z’a.2 The Yesod of Z’a is called חי.3 “Atz Chyim” is Z’a “Atz Dat Tov and Rah” is Nakavah.4 Merit of Malchut is house of Z’a.5 The unification of Leah and Z’a draws chuchmah and Bina of Dat revealing the first 3 sefirot of Chuchmah.6 Of the nefesh, ruach and nashama of the Nefesh Malchut is nefesh of nefesh, the left side of Z’a is Ruach and the right side of Z’a is the nashama of the Nefesh. Concerning the Ruach, Yesoi’t of the ruach is the nefesh. Binna of the ruach is the Ruach, and Chuchmah of ruach is the Nashama Yesod is called Yaakov and Rachel. The yesod of מ”ה is Yaakov, the Yesod of ב”ן is Rachel.7 The 10 sefirot of Malchut of Yesoi’t dress up on the Nrnc”y of the Nefesh. Dressing first to the Liver, then spread to the “giddim”. After 9 months of “ibor”. Then to the Ruach in its “chitzon vessel of the heart. Flow spreads to עורקין (nerves) in beats according to Nh”y flow now reaching to the middle vessel. After flow dresses to the external vessel “chitzon” vessel of the brain. From there spreads to the White “gidim” in Nh”y of “penimi” vessel of Z’a.8 Abba and Imma are face to face, Zu’n is not like this. As each Z’a and Nakavah have each their own Crown9 Rachel is “rosh Tevot” sin crouches at the door10 When Zu’n are face to face the heels of Leah are not in Keter Rachel. Lights go out from Leah to Ketter Rachel from there uzz”a and azea”l draw flow. I n the future this drawing will be nullified, may it be quickly in our days.
Z’a of Atzilut arrouses tikun in Yetzera. Work in Asiyah arrouses tikun in Malchut of Atzilut. (mitzvot done with perfect details in their performance arouse the Shechina of Malchut of Atzilut) Imma of Atzilut arrouses tikun of Bria. The tikun of Atzilut by Abba arrouses the “dikna” of “mazel” of Arich. (Chuchmah changes “mazel”)11 “Mazel” spreads out from the zivug of Chuchmah and Bina.12 Z’a Stands on the right with 5 chassadim and Nakavah on the left with 5 Givurot as “hagana” (guiding power). The Chaba’d of Z’a is from Abba and Imma except when there is needed special “mochin” of Arich. In the world of Tikun is ” ibor yonika and yoled “. There is only the aspects of “ibor,Yonika and mochin” in Zu”n and not the other Parzufim.13 In these states during “ibor”- which reveals nefesh this is when Z’a recieves “mochin” from Nhy of Nh”y of Imma. The 6 corners of Z’a in the time of “ibor” are called vessels. “Ibor” is “chitzon”. “Yonika” reveals ruach,Nh”y of Chagat of Imma. It also reveals Leah. “Yonika” is א מ צ ע א (middle). “Mochin” also called “yoled” and “gadlut” there is revealed Nashama when Z’a recieves “mochin” from nh”y of Chabad of Imma. This is “penimi” “Zivug mochin” is “Nashikin” (kisses). These are levels of revelation of Nefesh, ruach and Nashama in the Soul levels of Nefesh Ruach and Nashama (exp nefesh of nefesh, ruach of nefesh ect..).14 Always first there is “ibor” then “yonika” lasting 2 years and finally “Yoled” which is “mochin gadlut” till 13 years. This begins first in Nakava of Z’a of Asiyah. After in Z’a itself of Asiyah, then imma,Abba,Arich,Atik. Then we go through “ibor Yonika and Godlut” in Yetzera, Bria and Atzilut.15 There are 248 limbs in “ibor”, Yonika and Gadlut”. The 248 of “ibor” is the Achoryim of אלהי”ם = ר (200). Its 15 letters with “collel”= 216.16 Through “yonika” is completed the 6 corners.17 The main Tikun of “yonika” is in fixing of Binna by spreading out of 32 אלהי”ם of Binna. “Moch Binna” fixes “moch Chuchmah” in the 32 paths (of Chuchmah) which are in Binna. In “yonika” and “gadlut” are 3 “mochin”, but in “ibor” is no revealed “dat”. (They say “no one really know the truth about spirituality”).18