The second principle will become clear with the above in mind. Understand that, as we explained, the four modes in a single detail within the world of Beria alone, are in general typically the same in the four worlds of Atzilut, Beria, Yetzira, and Asiya: The three colors red, green, and black, in the three worlds Beria, Yetzira, and Asiya, are considered substance, or the entity. The white hue,19As explained previously, in section 7, this white light is “colorless” light, as the light does not undergo any change and is the light of Atzilut. which expresses the world of Atzilut, is the form enclothed in substance, i.e., in the three hues called Beria, Yetzira, and Asiya.
The Ein Sof, when considered in isolation, is the mystical meaning of essence. This is what we said with regard to the first principle, that we have no grasp of the essence – which is the fourth mode that is hidden in all entities, even the entities of this world (as stated above in section #12#). The white hue by itself, when it is not enclothed in the three hues of Beria, Yetzira, and Asiya, that is, the light of Ḥokhma20As discussed in earlier sections, each of the "worlds," Adam Kadmon, Atzilut, Beria, Yetzira and Asiya correspond to each of the five main sefirot, Keter, Ḥokhma, Bina, Tiferet, and Malkhut. when it is not enclothed in Bina, Tiferet, and Malkhut, is form stripped of substance, with which we have no dealings.
The Zohar says nothing about this mode, but only the first mode, which is the three hues of Beria, Yetzira, and Asiya, considered as substance – and these are the three sefirot Bina, Tiferet, and Malkhut. It likewise speaks of the second mode, which is the illumination of Atzilut enclothed in the three hues of Beria, Yetzira, and Asiya, i.e., the light of Ḥokhma enclothed in Bina, Tiferet, and Malkhut, which parallels the form when it is enclothed in the substance.
The Book of the Zohar deals with these two modes in all places. Consequently, if the reader is not careful to focus his thoughts and understanding in order to comprehend the words of the Zohar in all places as staying only within the principles of these two modes, the entire matter will immediately become confusing to him, as he will completely misunderstand the meaning of these ideas.