Adam Kadmon (abbr. as Ak)is the first partzuf [FACE]  to become manifest in the chalal (vacuum) which results from the tzimtzum (creating contraction) of the G-d's Infinite Light (Or Ein Sof).

 It is emanated by the kav (ray of Divine light) which initially permeates the vacuum. Its emanation takes place in two stages, first in the form of ten "concentric circles" (egulim) which radiate from the ray of Divine Light, and then in the form of a "Man-like" Being (yosher) which "enclothes" the ray.

 Adam Kadmon is PURE DIVINE LIGHT, possessing no vessels. Its expanse within the vacuum is limited to create vessels.

Adam Kadmon is the Manifestation of G-d's SPECIFIC will and well defined plan to emanate the Divine world of Atzilut - the world of  emanation) and create the three lower worlds of Beriah (the world of creation), Yetzirah (the world of formation) and Asiyah (the world of action).

ADAM KADMON corresponds to the sefirah Keter and the Soul of the soul (Oversoul). The Divine will to create inherent in ADAM KADMON corresponds to the gulgalta ("skull") of the Keter. The Divine plan for creation inherent in ADAM KADMON corresponds to the mocha stima'ah ("concealed brain") of the Keter.

The two words which form the name Adam Kadmon allude to its paradoxical nature of being, on the one hand a created being--Adam--while on the other hand a manifestation of primordial Divinity--Kadmon.

For this reason, Adam Kadmon is often seen to represent the Archetypal Soul of Mashiach, the general Soul of all the souls of Israel, the ultimate "Crown" of all of G-d's Creation, the Divine "Intermediate" which reveals primordial Infinity to finite created reality.
 
 

As explained above, the dimension of "Being" of Adam Kadmon possesses a "Man-like" form. The primary objective of  Adam Kadmon is to emanate "vessels" to contain and to reveal (to outer reality) its lights. For this sake, a process begins whereby lights are emanated from the "ears, nose, mouth" [perception, discernment, expression] of Adam Kadmon. The lights (referred to as "vapors") which emit from the "ears" and "nose" are still too "spiritual" in nature to create a vessel. Nonetheless, they are necessary stages in preparation for the first vessel created by the vapor of the "mouth".

The lights of the "ears" descends to the "chin" of Ak. The lights of the "nose" descends to the "chest" of Ak. The lights of  the "mouth" descends to the "navel" of Ak.

The lights of the "ears" corresponds to the spiritual soul-root of those souls of Israel whose primary "talent" is to
comprehend ("hear") Divinity. The lights of the "nose" corresponds to the spiritual soul-root of those souls of Israel whose primary "talent" is to serve G-d in devoted prayer ("the service of the heart"). The lights of the "mouth" corresponds to the spiritual soul-root of those souls of Israel whose primary "talent" is to teach the words of Torah to others.
 
 

Olam Ha'Akudim is the first "world" to result from the single initial vessel created by the vapor which emanated from the "mouth" of Ak, as explained above. In this world, all of its ten "lights", its ten sefirot, which also emanate from the "mouth" of Ak, are all contained within its one single vessel. For this reason, this world is called Akudim
("binding"), for all of its lights are "bound" together in one vessel.

In the human soul this is as to say that all of one's intellectual and emotional attributes possess only one way or
manner to express themselves. We might compare this to an infant who is limited by one word (or by crying) to express all of his varied feelings.

The lights, unable to "settle" well into the one vessel, enter into a "dynamic" referred to as mati v'lo mati, literally
"reaching and not reaching". The lights descend from the "mouth" of Adam Kadmon to enter the vessel of Akudim and then "about-face" to (partially) ascend back to their source in the "mouth" of Ak, and so, back and forth forever.
 
 

Following the three stages, light emanates out of the "eyes" of Ak, and descends to encompass Ak from "navel" to "feet"(a lower, more immature, not as pure" because "further away" from The Head level). Here, ten individual vessels are created to contain the ten  lights of this world. The vessels are small, undeveloped or "immature". Relative to the fully developed and mature vessels of the rectified world of Atzilut to come, these vessels are considered as merely "points". For this reason, this world is called olam ha'Nekudim, "the world of points".

In the human soul, this can be compared to an immature youth who possesses distinct but most limited language or
"phrases" to express each of his individual attributes.

Unlike the world of Akudim, where the ten lights flow freely in and out of the single vessel, in the world of Nekudim (all of) the lights enter, forcefully, into (each of) the small vessels of the respective sefirot and "break" them one by one.

In the human soul this is like a psychological "breakdown" (resulting from the trauma of immaturity). Relative to the physiology of the human body this is like "death". The lights ("soul") return to their source, the broken vessels ("physical limbs of the body") fall into the lower realms of reality ("burial ground"), but contained within the broken vessels are "sparks" (nitzozot) of life-force which, though temporarily hidden and inactive, insure the eventual "resurrection" of the broken vessels.

The world of Nekudim is generally referred to as olam  Hatohu, the world of "chaos". Often the two worlds of
Akudim ("Binding") and Nekudim ("Points") are considered to be two states of "chaos" relatively "stable chaos" (Akudim, the state of "chaos" which doesn't break) and "unstable chaos" (Nekudim, the state of "chaos" which breaks). In modern "Chaos Theory", these two types of "chaos" are described in relation to the physical world.

The lights of the world of Nekudim, which emanate from the "eyes" of Ak, correspond to the spiritual soul-root of
those souls  whose primary function and purpose in life is to act as a "messenger" or "emissary" of G-d and His Mashiach [MessiaH] (as present in every generation) to bring the light and goodness of G-d to spread and permeate all of reality and human consciousness that G-d become recognized as "King of the earth".

According to this understanding, the meaning of the "breaking of the vessels" is that these first "emissaries" did
not succeed in their intended task. Rather than recognizing that G-d alone rules over all of reality, each of the "kings" of tohu [vanity, pride] (alluded to in the Torah as the kings of Edom that rules before the kingdom of Israel) said "I shall rule". as taught at length in Kabbalah.
 
 

After the breaking of the vessels of the world of Nekudim, G-d emanated a new light from the "forehead" of Ak. This light descended to the same realm that had been occupied by the world of Nekudim (from the "navel" of Ak to the bottom of his "feet"). The power and purpose of this new light is to rectify and "resurrect" the broken vessels of tohu. Within the realm of the world of Atzilut ("Emanation"), this process of restoration is complete. Within the realm of the three lower worlds, Briah ("Creation"), Yetzirah ("Formation"),  and Asiyah ("Action"), the restoration process depends upon the service of Israel [I see as "Redeemed Ones"], in whose Divine soul shines the new light whose power it is to rectify reality.

In essence, all souls of Israel relate to this level. All are "second" emissaries who succeed in their task that G-d
become "King of earth", in virtue of their innate and intrinsic state of self-nullification and existential selflessness (bitul) in the presence of G-d.

In the terminology of Kabbalah, the new light of Berudim - "Rectification", "Restoration" -  is referred to as the Name Mah (the full spelling of G-d's essential Name Havayah. As a word, Mah means "what am I?]", the word used by Moses to express his existential selflessness. The vessels of tohu [vanity, pride] with their sparks of life-force are referred to as the Name Ban.

The "secret" of the rectification process is that every point of the Name Ban be "married" by the soul of its
corresponding "soul-mate" inherent in the Name Mah. Mah, the rectifying power, represents the male component of the marriage, whereas Ban, the actual reality to be rectified, represents the female component of the marriage.
[in the micro view, this would be the "marriage" of Dominant and Shadow, the feminine and masculine, the soul and spirit in the individual; in the macro view - Christ and His bride.]

Thus, the world of rectification is the world of "marriage".  In the previous state of being, the world of tohu [vanity, pride], the "kings" were unmarried. In fact, they were too immature to marry. The world of rectification corresponds to the psychological and physiological state [mentally, emotionally, bodily] of maturity necessary for marriage. In the Zohar, this rectified state is referred to as "perfect balance", where the two male and female components present and united within every point of reality are "face to face".

In the world of rectification [restoration], each of the initial points of the vessels of tohu [vanity, pride] have matured from "point" to "line" to "area". Rectified consciousness is thus one of possessing "area" [your "space"].  In the words of our forefather Jacob (who represents in Kabbalah the world of rectification), the state of "point" is referred to by the idiom of "stone" (even); the state of "line" by "monument" (matzeivah); and the state of "area" by "house" (bayith). Our sages teach us that in order to reach the full rectified consciousness of "Man" ('adam, "Israel" is called "adam") one must possess a house, the complete consciousness of "area" [your "space", inner and outer; the environment in which you live and move – the "area" necessary to do one's "work" as emissary and servant of G-d.