We have seen that three of the Sephiroth constitute uniting links between three pairs of opposites, and by this means produce three triads, respectively denominated the Intellectual World, the Sensuous or Moral World, and the Material World, and that these three uniting Sephiroth, together with the one which unites the whole into a common unity, form what is called the Middle Pillar of the Kabbalistic tree. Now from the important position they thus occupy, these Sephiroth are synecdochically used to represent the worlds which by their uniting potency they respectively yield. Hence the Sephira, Crown (‏כתר‎), from which the Sephiroth, Wisdom (‏חכמה‎) and Intelligence (‏בינה‎), emanated, and by which they are also united, thus yielding the Intellectual World, is by itself used to designate the Intellectual World (‏עולﬦ המושכל‎). Its own names, however, are not changed in this capacity, and it still continues to be designated by the several appellations mentioned in the description of the first Sephira. The sixth Sephira, called Beauty (‏תפארת‎), which unites Sephiroth IV (‏הסד‎, Love) and V (‏פחד‎, Justice), thus yielding the Sensuous World, is by itself used to denote the Sensuous World, and in this capacity is called the Sacred King (‏מלכא קדישא‎), or simply the King (‏מלכא‎); whilst the Sephira called Kingdom (‏מלכות‎), which unites the whole Sephiroth, is here used to represent the Material World, instead of the ninth Sephira, called Foundation (‏יסוד‎), and is in this capacity denominated the Queen (‏מלכתא‎) or the Matron (‏מטרוניתא‎). Thus we obtain within the trinity of triads a higher trinity of units,—viz., the Crown (‏כתר‎), Beauty (‏תפארת‎), and Kingdom (‏מלכות‎),—which represents the potencies of all the Sephiroth. II. The Creation or the Kabbalistic Cosmogony.