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What are the Spiritual Worlds?

The wisdom of Kabbalah explains, that initially

a single desire to receive was created, which as

a result of the influence of the creating pure,

bestowing force, evolved through four stages, until

a raw desire is formed, which senses its total

opposition to its source.

 As a result of this unpleasant sensation of total

opposition the desire restricts itself then builds a

“self-control” structure, with a Rosh (head), with a

single purpose, to direct its future development in a

way of achieving full similarity with the source.

 As soon add this “self-control” structure, called “the

Partzuf,” is born, the system of “Creation,” begins tosort out the “unemployed” (non-similar, unable to

bestow) desires on its waiting list, placing the

weakest, easiest to handle desires at the top of the

list, and the most intense, unruly ones at the

bottom. Creation divides these desires into four 

categories, similar to the four stages in the evolution

of desires. It refers to each category as an Olam

(world), from the Hebrew word Haalama

(concealment), since these desires must be kept separated and concealed from the lights until they can be operated

correctly—with the aim to bestow. Thus, the desires with qualities most similar to Stage One are called “the world of 

 Atzilut ,” those most similar to Stage Two form “the world of Beria,” with those most similar to Stage Three forming “th

world of Yetzira,” and those most similar to Stage Four becoming “the world of  Assiya” (see diagram). For short, the

are called “ ABYA.”

When Kabbalists describe the spiritual realm—where desires work with the aim to bestow—they usually divide it into

worlds and describe what happens in them (how desires actually receive). Therefore, they often refer to everything

that precedes the worlds of ABYA as a world as well, and call it “the world of  AK ” ( Adam Kadmon—the primordial

man). In a way, the world of AK  parallels the Root Stage, or Stage Zero, in the evolution of desires.

Note that our world is not mentioned among the spiritual worlds. Because our world is based on egoism, and the

worlds in Kabbalah reflect levels of bestowal, our world is not considered part of the spiritual (with the aim to bestow

system.

 

How Development Comes from 2 Opposing Forces

The spiritual system is ceaselessly evolving through interaction among its forces, gradually making more of its desire

capable of receiving with the aim to bestow, building each stage on conclusions and actions performed in its

preceding stages. Similarly, as a baby grows, its physical and cognitive abilities develop by building on previously

acquired capabilities and observations. Without going through these early stages of development, babies would not

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 Accordingly, in his “Introduction to the Book of Zohar ,” Ashlag explains that the name, “still,” was given to the world o

 Atzilut  because it consists of the desire to receive in Stage One, which is completely passive.

The corporeal equivalent of the world of Atzilut  is minerals. All minerals strive (wish) to maintain their form. They hav

no desire to become anything other than what they already are; if you try to change them into something else, you w

have to apply energy and manipulation on them because they will resist the change.

In Ashlag’s words, “Phase one of the will to receive, called ‘still,’ …is the initial manifestation of the will to receive in

this corporeal world. … But no motion is apparent in its particular items. … And since there is only a small will to

receive… its power over the particular items [minerals] is indistinguishable.”

Beria received the name, “vegetative,” since it is the beginning of an independent desire. As might be expected, the

material manifestation of this desire is plants. Plants grow, blossom, and shrivel, and each plant is a distinct entity, a

opposed to the aggregate of molecules that forms minerals. Yet, plants have no free choice in their movements. Whe

plants of a certain kind grow in close proximity, they will all behave in exactly the same way. For example, the head o

a sunflower plant will always turn toward the sun, and all wheat stalks turn yellow when harvest time approaches.

Yetzira was named, “animate,” and corresponds to Stage Three of the desire to receive. In Yetzira, the creation enjo

a substantial measure of “freedom and individuality …a unique life for each item,” writes Ashlag in the above-

mentioned introduction. Yet, in Yetzira, he explains, “the desire still lacks the sensation of others, meaning there is n

preparation to participate in others’ pains or joys.”

 Assiya was named “speaking” or “human,” as it reflects the complete and most complex form of the desire to receive

 At the human level, and Ashlag explains that this is a fundamental difference between the speaking and the animate

levels, the will to receive includes the sensation of others: “The will to receive in the animate, which lacks the

sensation of others, can only generate needs and desires to the extent that they are imprinted in that creature alone

But the human, who can feel others, too, becomes needy of everything that others have, and is thus filled with envy

acquire everything that others have.” For this reason, “when one has a hundred, he wishes to have two hundred, an

so his needs forever multiply until he wishes to devour all that there is in the entire world.”

“What are the Spiritual Worlds?” is based on the book, Self Interest vs. Altruism in

the Global Era: How Society Can Turn Self Interests into Mutual Benefit  by Dr. Michael

Laitman.

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