By meditating on these fours, we come to understand both the multiplicity and the oneness of creation. Balancing our energies among the four "corners," earth, water, air and fire, the physical, the emotional, the mental, and the spiritual, we come to give proper attention to the multiple aspects of our lives. Fourness can break us out of the dichotomies that twoness sometimes present us. Twoness can be a stark binary opposition: Fourness is always more complicated. Fourness is like a table: According to Howard Schwartz, three is the number of movement and dynamism, but four is the number of completeness.
In his book, The Four Who Entered Paradise, Schwartz retells the Talmudic story in which four great sages journey to the garden of Eden, which is also the garden of Torah interpretation. Like the four winds, each sage meets with a different fate. Only one emerges whole. Clarissa Pinkola Estes, in her book Women Who Run with the Wolves, quotes the same story to show the power of mythic imagination to present us with quests of the spirit.
Exploring fourness can also be a quest to learn how to find our proper corner, our appropriate energy, in the moment. One can start attaining the Light that manifests in this desire in its opposition to it. Therefore, the attainment of opposition of something to the Light is perceived within us as matter. We attain matter in the state called the world of Assiya. We do not know what the world of Assiya is. There are no places in the spiritual where you can enter: You cannot fly to another place called the world of Yetzira and to the next one called the world of Beria.
Nothing like that exists. The world of Assiya is the inner state of a person who attains the Upper World when he reaches a certain condition, i. If he can annul these desires, stop using them for himself and only put the screen in front of him to receive nothing, then he is called Ubar embryo.
This state is defined as the world of Assiya.sadefecwhittvo.ga/tales-of-krishna.php
The Tree of Life and Four Worlds
That which man attains in this state is called the attainment of matter flesh grows on him , though he cannot yet understand what he should do with it. Hence, it is regarded as its integral part and can be sustained by it. We all know what happens when a foreign body enters an organism. This leads to tissue seizure as in graft rejection. Here we deal with a completely foreign body. Yet it neutralizes itself to such an extent that it can be integral with the common body. It completely neutralizes his desires and at the cost of it can exist inside the Creator.
This state, when a person is inside the Creator, but is absolutely passive i. A world is the sensation of contact with the Creator. When matter is completely attained, a form of matter begins to emerge. A form of matter is bestowal. In the world of Assiya a person totally neutralized himself. This means that he has to receive everything from the Creator. Yet what does he receive?
He receives a form of matter. In other words, he learns acts of bestowal. The attainment that occurs is called the attainment of form because the outer form of the will to receive is bestowal. Here the desire to receive works in the form of bestowal.
This is called to attain the means of sustaining the existence of matter and form. Each of the worlds of ABYA is both giving and receiving with regards to the souls. I feel that I receive something from outside and at the same time I give something back too. This is because the world of Beria , being the commonality of these two worlds Assiya and Yetzira , is barely perceived by the mind. This is easily grasped by the mind and develops it.
The mind can research any individual desire and distinguish it from all the others. The purpose of its work is to attain the advantages of the light over darkness, in every detail of the existing reality. When we say that a person ascends to the world of Yetzira, Beria, Atzilut , and then to the world of Infinity, we should not think that he loses contact with the previous worlds. He elevates them with himself; he rises together with them. So his past and all of his previous levels follow him. Thus, if we say that a person is now in the world of Yetzira , this means that together with his world of Assiya and all of his previous lives and even with our world he ascended to the world of Yetzira and is working in it.
The person attains the world of Assiya more profoundly; not the way he was attaining it while being in it, but one level deeper. When he was in the world of Assiya , he was attaining only its upper section. Now, when the person has risen to the world of Yetzira , he attains one level in it, and already two levels in the preceding world of Assiya. This is similar to the entry of the Light into the Kli.
After that, I delved more deeply into matter and descended to the world of Yetzira. Now I work with the Aviut 1. It turns out that in the world of Yetzira I now attain only the first level, and in the world of Assiya , where I had been previously, I attain two levels. We should not forget about it. That is why it is said here that matter is mainly attained. That is to say, when we rise to the world of Infinity, we actually delve more deeply into matter. Why do we penetrate into matter? Is our desire the most important thing?
This is because from the attainment of our desire we get to know the Creator; we attain what fills this desire. We have no other Kli , no other opportunity to attain the Creator other than when He fills us. The Creator completely filled the desire in the world of Infinity with the Light.
Now we are attaining it. We return to this world of Infinity and penetrate into our desire until we reach its deepest layers. After crossing the Machsom we enter into the world of Assiya and attain matter there. Subsequently, we continue delving into this world. This can be described in an opposite way: We feel nothing that is not clothed in our matter, in our desire.
Four Worlds Judaism
We do not leave the world of Assiya because only in it we retain all our sensations. One might say that all the other worlds are simply the levels of the world of Assiya , at which we attain the Light or the Creator clothed in our matter. Does this mean that we speak only about the relative degrees of form being clothed in matter? Is the correlation between such degrees constant? We can talk about the way the Light clothes into matter, how the Creator clothes into creation. The difference between the worlds is the difference between levels, but it is enormous. We cannot imagine how infinitesimal the attainment of the first level of matter in the world of Assiya is in comparison with the second, third, and fourth levels.
This correlation is the same as between Lights, when we attain the Light of Ruach instead of the Light of Nefesh.
Nefesh is inanimate matter. We perceive it only as pure matter without the Light clothed in it. That is what one attains in the world of Assiya. In the world of Yetzira we already attain how the Light starts filling and animating this matter. This resembles a plant that lives and dies, strives after the sun and sources of life, knows what to absorb and what to excrete, what is useful and what is harmful. It takes its own part in the universe, has its own attitude to the Creator. This is a totally different level of existence. We attain desire together with the Light Creator that clothes into it, with the attitude of this desire man, creation toward the Creator.
We attain the interaction between them, albeit at the vegetative level. A plant has no freedom of will. It can neither change its environment, nor move around. It is strictly dependent on time and, being similar to the rest of its kind, it has no individuality of its own. This is the distinction between the inanimate, vegetative, animate, and human levels of attainment. There is a tremendous difference between our relations with the Creator that we attain in the worlds of Assiya and Yetzira! It is even greater in the world of Beria.
The ability to act, move, and develop freely is attained there, when one starts procreating. In other words, there are actions already that lead to more corrected, better states. This is called procreation. This means to express the property of bestowal within you. That is the difference between the worlds of Assiya and Yetzira. But again, where is this attained? We reveal it in the world of Assiya , i.
Does the world of Assiya always constitute a certain degree of annulment with regard to the Creator? Does this annulment increase? I sort of roll them up and take them with me. I rise together with them. If I am in the world of Beria , then I elevate all the levels starting with our world with me to the world of Beria. If I rise to the world of Beria , my zero layer is in the world of Beria , my first layer is the world of Yetzira that rose to Beria , my second layer is the world of Assiya that first rose to Yetzira and then to Beria.
That is to say, I attain three layers of matter, three levels: What are the Four Worlds? Kabbalah provides a view of creation and existence based upon a division into four levels, which are beautifully illustrated in this verse from the Bible: Learn More About Kabbalah. Default Title Date Random.
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