by The divine emanations
The Kabbalistic Tree of Life emanates three other Worlds, each manifesting the creative act at an increasingly higher density level.
Atziluth
Atziluth, also known as the World of Emanations or Olam Atziluth in Hebrew (עוֹלָם אֲצִילוּת), is a term used in Kabbalistic terminology to refer to the archetypal kingdom of pure divinity. It represents the highest of the spiritual worlds, wherein each Sephira embodies the name of God. Despite comprising attributes with specific definitions, it exists in a state of totality with the divine light, and nothing hinders the light within the world of Atziluth (Figure 1).
Briah
The second world, known as the World of Briah or Olam Briah (Heb. עוֹלָם בְּרִיאָה), is the world of creation, emanating directly from Atziluth. This world’s ten Sephirot are reflected here and are thus more limited in nature, although they are still of the purest quality, without any admixture of matter. In Christian terminology, Briah is identified with the world of the archangels who are still immersed in divine light. Kabbalistic teachings often use an analogy that compares Atziluth to the light of a candle and Briah to that same light seen through a curtain. In other words, Briah is characterised by an awareness of separation and, simultaneously, a recognition of dependence on divine thought (Figure 2).
Yetzirah
The third world in the Kabbalistic tradition is known as Olam Yetzirah (Hebrew: עוֹלָם יְצִירָה), or the World of Formation and Angels. This world follows the World of Briah and, while less refined in substance, remains free of matter. It is considered an angelic world inhabited by intelligent, disembodied beings who take form when they appear to humankind. Olam Yetzirah represents a pure soul realm where each angel is characterised by a unique purpose, impulse, or feeling. Moreover, the angels in this realm serve as intermediaries between the lower and divine worlds. Here, the divine plans are completed and ready for the work of actual creation (Figure 3).
Assiah
The fourth world in the Kabbalistic tradition is known as the World of Assiah or Olam Assiah in Hebrew (עוֹלָם עֲשִׂיָּה). It is also called the world of action or the world of shells, Olam Qliphot. This world is composed of grosser elements than the other three and is the world of matter. The divine creative flow takes shape in the mineral, plant, animal, and human kingdoms, finally actualising creation. The divine may not even appear in this world, as it is inherent to creation and may hide behind its works. Therefore, free will reigns in this world, and the possibility of being unaware of the Creator exists. Paradoxically, this distinction and separation from the divine also leads to a more precise and direct vision because the beings in this world are not blinded by their proximity to the source of emanation.
Assiah is also the dwelling place of evil spirits known as “the shells” or Qliphot. Devils have been classified into ten categories, each having its respective abode. Among all such entities, demons are considered the most primitive and defective species. They are categorised into ten degrees corresponding to the Sephiroth decade, but in reverse order, with darkness and impurities increasing as each degree decreases. The first two degrees are nothing more than the absence of visible form and organisation, followed by the third degree, considered the abode of darkness. There are seven Hells occupied by demons who represent the embodiment of human vices and torment those who have dedicated themselves to those same vices in earthly life. Samael, the angel of poison and death, is their prince, and his wife is the harlot, or prostitute, Isheth Zenunim. Together, they are called the beast, Chioa. Hence, the infernal trinity, which is, so to speak, the inversion and caricature of the supernal Creative One, is complete. Samael is considered identical to Satan (Figure 4).
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