A report on Ein Sof, Seder hishtalshelus, Adam Kadmon and Lurianic Kabbalah
Ein Sof, or Eyn Sof (, ʾēyn sōf; meaning "infinite", literally "without end"), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's ( 1021 – 1070) term, "the Endless One" (she-en lo tiklah).- Ein Sof
In Kabbalah, Adam Kadmon (אָדָם קַדְמוֹן, ʾāḏām qaḏmōn, "Primordial Man") also called Adam Elyon (אָדָם עֶלִיוֹן, ʾāḏām ʿelyōn, "Most High Man"), or Adam Ila'ah (אָדָם עִילָּאָה, ʾāḏām ʿīllāʾā "Supreme Man"), sometimes abbreviated as A"K (א"ק, ʾA.Q.), is the first of Four Worlds that came into being after the contraction of God's infinite light.- Adam Kadmon
In Lurianic Kabbalah, the description of Adam Kadmon is anthropomorphic.- Adam Kadmon
In Lurianic Kabbalah, the first act of creation, the Tzimtzum self "withdrawal" of God to create an "empty space", takes place from there.- Ein Sof
This page lists and links to all the main spiritual levels described in Lurianic Kabbalah, the scheme of Isaac Luria (1534–1572), the basis of modern Jewish mysticism.- Seder hishtalshelus
The Medieval-Cordoverian scheme describes in detail a linear, hierarchical process where finite Creation evolves ("Hishtalshelut") sequentially from God's Infinite Being.- Lurianic Kabbalah
Ein Sof ("No End" - classic term for the Unknowable God in Kabbalah, God as Infinite lifesource continuously sustaining all Creation into Existence, above Being/Non-Being, reciprocally Becoming through the totality of Creation by the divine souls of Man )- Seder hishtalshelus
The two versions of Kabbalistic theosophy, the "medieval/classic/Zoharic" (systemised by Moshe Cordovero) and the more comprehensive Lurianic, describe the process of descending worlds differently.- Adam Kadmon
Where Cordovero described the Sefirot (Divine attributes) and the Four spiritual Realms, preceded by Adam Kadmon, unfolding sequentially out of the Ein Sof, Luria probed the supra-rational origin of these Five Worlds within the Infinite.- Lurianic Kabbalah
In Hasidic thought, Kabbalah corresponds to the World of Atzilus, the sephirah of Chochmah and the transcendent soul level of Chayah; Hasidic philosophy corresponds to the World of Adam Kadmon, the sephirah of Keter and the soul essence of Yechidah.- Ein Sof
Adam Kadmon ("Original Man")- Seder hishtalshelus
1 related topic with Alpha
Four Worlds0 links
The Four Worlds (עולמות Olamot, singular: Olam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.
The concept of "Worlds" denotes the emanation of creative lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable tzimtzumim (concealments/veilings/condensations).
As particular sefirot dominate in each realm, so the primordial fifth World, Adam Kadmon, is often excluded for its transcendence, and the four subsequent Worlds are usually referred to.
1) Adam Kadmon (אָדָם קַדְמוֹן) meaning Primordial Man. The anthropomorphic metaphor "Adam" denotes the Yosher ("Upright") arrangement of the sefirot as the tree of life, which is then personified 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 sefirot which are concealed and hidden" in potential. In regards to the future emergence of Creation, it represents 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 Adam Kadmon precipitate Tohu and Tikun. As Keter is elevated above the sefirot, so Adam Kadmon is supreme above the Worlds, and therefore it is generally not included whenever the Worlds are referred to.