In both Kabbalah (Jewish mysticism) and Sufism (Islamic mysticism), the concept of divine emanation plays a central role in understanding how the Infinite (God) descends into the finite world of creation. Both traditions describe a hierarchical framework of realms or worlds that depict the stages of divine manifestation, moving from pure, unmanifest essence down to the material universe. While the names and details vary, the underlying themes share striking similarities. Below, we explore the six realms of emanation as presented in Kabbalah and Sufism, followed by a comparison of their meanings and significance.
Kabbalah: The Six Realms of Emanation
In Kabbalah, the divine process of emanation is described through a series of five primary worlds (often described as four, omitting Adam Kadmon), each representing a stage in the descent of divine light. The creative force that flows through these realms is called the Ohr Mimalei Kol Olmin, the “Light that Fills All Worlds.”
Adam Kadmon (Primordial Man): This is the pre-emanation stage, a realm where divine light exists in its purest, most unmanifested form. It represents the divine plan or blueprint for creation, prior to the existence of vessels or forms. Adam Kadmon remains united with the Ein Sof (the Infinite) corresponding to the concept of "Keter Elyon" (the Supernal Crown) in the Sefirot tree.
Atziluth (World of Emanation): The first world of true emanation, where the divine light radiates but remains unified with its source. In Atziluth, the ten sefirot (divine attributes) emerge in revelation, though still without separate identity. Here, the focus is on divine wisdom, and the world is entirely aligned with divine will. It is associated with the top three Sefirot on the Tree of Life - Keter (Crown), Chokhmah (Wisdom), and Binah (Understanding).
Beriah (World of Creation): The world of creation from nothing. In Beriah, divine light begins to take form, though the entities here still maintain a sense of nullification to God’s essence. It is the realm where the Divine Throne resides, and Binah (Understanding) is the dominant force.
Yetzirah (World of Formation): In Yetzirah, creation continues to take shape as beings and entities form their identities. It is the world where the emotional sefirot—such as love, kindness, and beauty—predominate. Angels and other spiritual beings reside here, striving to return to divine wisdom through emotional devotion.
Assiah (World of Action): Assiah is the realm of spiritual action, where creation is more tangible and differentiated, though still spiritual in nature. Angels in Assiah operate in a more active, practical manner, focusing on the actualization of divine will.
Assiah Gashmi (Physical Assiah): The final realm, corresponding to the physical universe we live in. It is the material world, the culmination of divine emanation, where the light of God is most concealed, yet still present in every aspect of creation.
Sufism: The Six Realms of Emanation
In Sufism, the divine descent from oneness to multiplicity is described in terms of six distinct worlds or stages. These realms move from the unmanifested divine essence to the physical world, illustrating a gradual unveiling of the Nuri Ahadi (the One Light).
Alam al-Haahoot (Realm of He Who Is): The highest, most unknowable realm, where God exists in pure essence, completely beyond form or attributes. This is the stage of Ahdiyat (Alonehood), where nothing exists except God in His self-contained oneness.
Alam al-Yaahoot (Realm of Oh He Who Is): This is the first level of divine manifestation, where Hu (He, the Divine Essence) becomes recognizable as an entity. The Nuri-Muhammad (Light of Muhammad) emanates here, representing God’s first step toward creating multiplicity, though creation has not yet begun.
Alam al-Laahoot (Realm of Allah): The realm of divine unity, where the soul of Muhammad emerges from the Light of Muhammad. It is a stage of intense divine light, where the universe exists in potential but has not yet manifested.
Alam al-Jaabroot (Realm of Power): In Jaabroot, divine light continues to descend, and the formless attributes of God manifest as the highest rank of angels. This realm is filled with the attributes of God that were previously unified in Laahoot.
Alam al-Maalakoot (Realm of Kingdom): In this realm, creation begins to take recognizable but non-material form. The archetypal images of souls and entities reside here, beginning to resemble their eventual forms in the physical world. It is also the realm where psychic qualities and desires first emerge.
Alam al-Naasoot (Realm of Mankind): The final realm of descent, Naasoot corresponds to the physical world of material bodies, where the process of creation is complete. At this stage, the divine soul is concealed within physical matter, and creation is fully manifest.
Comparing the Six Realms of Kabbalah and Sufism
While the terms and theological context differ, both Kabbalah and Sufism describe similar processes of divine emanation from pure essence to material reality. Here is a summary of the parallels between the six realms of each tradition:
Adam Kadmon and Alam al-Haahoot: Both represent the pre-manifestation stage, where the divine exists in pure, unmanifest essence. In Adam Kadmon, the divine plan exists without form, while in Haahoot, God is beyond all conception or existence.
Atziluth and Alam al-Yaahoot: These realms signify the first emanation of divine light, though creation has not yet begun. In Atziluth, divine wisdom emerges in unity, while in Yaahoot, the Light of Muhammad is the first manifestation of God.
Beriah and Alam al-Laahoot: Both worlds represent the first concepts of creation. In Beriah, creation emerges from nothingness, though still united with divinity. Similarly, Laahoot is the realm where the universe exists in hidden form within the light of Muhammad.
Yetzirah and Alam al-Jaabroot: In both Yetzirah and Jaabroot, creation begins to take shape. In Yetzirah, angels and spiritual beings emerge, while in Jaabroot, divine light becomes populated by formless angels and divine attributes.
Assiah and Alam al-Maalakoot: These realms correspond to the formative stages of the material world. In Assiah, spiritual action takes place, while in Maalakoot, archetypal images and forms begin to resemble their final physical counterparts.
Assiah Gashmi and Alam al-Naasoot: Both are the realms of the physical world, where creation is fully manifest. In Assiah Gashmi, the material universe exists, while in Naasoot, human beings and the material world are complete, embodying divine manifestation.
Conclusion: A Shared Vision of Divine Emanation
Kabbalah and Sufism both describe a spiritual cosmology that moves from the unknowable essence of God down through successive stages of emanation, ultimately culminating in the material world. Though their terminology and symbolic language differ, the shared themes of divine light, creation, and the descent of the Infinite into the finite highlight the deep connections between these two mystical traditions. Both systems emphasize the idea that creation is a gradual, purposeful process in which the divine essence becomes increasingly concealed but remains ever-present in the world around us.
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