Four Worlds - Enumeration

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 (A"K - 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 substained.
3. Beri'ah (בְּרִיאָה or alternatively 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. Assiah (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 ("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.