by Aryeh Kaplan Schocken Books, New York (c) 1985
Summary – May 5, 1993 by Mark Stavish
The following notes were compiled in the spring of 1993 in Providence, Rhode Island as part of a course being offered by the local body of the Rosicrucian Order (AMORC). They are currently part of the instructional program offered by the Institute for Hermetic Studies.
In kabbalah, breathing is the key to controlling consciousness. It aids in the acts of “engraving” or holding an image in the mind’s eye. Breath also affects the pulse. In Tibetan and Kabbalistic medicine, health can be diagnosed by the pulse. Through breath we can focus our minds energy. It is through concentration, or the filtering out of unwanted sensory input, that ESP is achieved. That is, by focusing on a single experience. Such a focus can be a ‘passive focusing’ on what we are doing, by simply paying attention to what is happening, and nothing else.
By dialogue we can experience God like Abraham did. Oral dialogue as a means of developing a personal and intimate relationship. Rabbi Nachman of Bratslav highly recommended this method. Such a dialogue has three basic elements: 1) it is verbal and not visual 2) it is inner directed 3) it is unstructured. While you can decide on a topic ahead of time, it is not necessary. The Musar school of Judaism uses this method as a means of self-improvement and affecting one’s life positively. Bible verses, by topic, randomly, or in order can be used for a more structured method of developing a dialogue. This is called gerushin and was used by the 6th century Safed school. The verse was memorized beforehand, could be written down on a piece of paper, and used either visually or verbally. Other objects, such as a candle flame, a pebble, or a flower, etc. could also be used for a structured meditation. Here however, attention to detail and remaining on task are essential and part of the method.
Generally speaking, unstructured meditation is used for self-examination, and structured meditation for a transcendental experience. In either case, we must learn to use whatever nature has given us as a means of knowing self and God.
The slow swaying motions of the Chasidim and Sufi can aid in concentration if done properly and not violently. By concentrating on an act we can elevate it to Divine proportions.
The emotion of Love is the most powerful we have. Love of and for God, and love for our neighbor.
Meditation can have three basic aspects to it: Self Examination, Self Improvement, and Divine realization. We must develop a ‘sensual joy’ out of problem solving.
Meditation techniques: Sit in a chair and let images rise up in your mind. Focus on these images and nothing else. 20-30 minutes. A slow chant can be used, first in a whisper, then silently in the mouth, and then in the heart.
Zohar mentions the “lamp of darkness” and “black fire on white fire” for visualizing phrases or words.
Sefer Yetzirah has meditation methods mentioned in it.
Synesthesia is a common experience, or the melding of multiple sensory input, literally “mixing the senses”.
Meditation on Nothingness is an advanced technique and requires a strong internal discipline.
Ezekiel lived in Babylonia at the end of the Exile and was a “Disciple of the Chariot” or Maaseh Merkavah. The Great Assembly of the Second Commonwealth (first leadership of the new Jewish state) decreed: “The discipline of the chariot may be taught only to individual students (one at a time) and they must be wise, understanding with their own knowledge.” Common folk were given the Amidah or “standing” prayer of 18 sections, to perform three times a day, while standing upright.
Greater Book of the Divine Chambers (Heykhaloth Rabbatai) was the principle merkavah text. In the 1290’s the Zohar was published, and at that time, kabbalah began moving into a more intellectual arena with less emphasis placed on meditation and more on understanding the Zohar! By the 15th century CE philosophy and kabbalah were intertwined and meditation on its way to being almost forgotten.
In this period, Issaac Luria, aka Ari (1534-1572) explicitly disclosed the secrets of kavanah or meditation to everyone including non-Jews. Kavanah comes from kaven or to aim, and means directed consciousness. A kavanoth is a specific meditation for a specific ritual. Moses Maimonides (1135-1204) suggested meditating first on creation in infinite detail, then on the universe in detail, then self in relation to it all. This led to self understanding. Hitboneruth is a technical name for meditation and means ‘isolation’ or seclusion.
Hagah, or repetition of a word or sound is a method promoted by David Kimchi (1160-1235). It was to be like the cooing of a dove, or the growling of a lion. Ribbono shel Olam, or Master of the universe was the mantra used by him as well. First used by Simeon ben Shetach in the 1st century CE, it has roots to Biblical times according to the talmud.
With hands unclasped in lap, or resting in one another, or flat on a table top, for 20-30 minutes, this was to be slowly repeated with attention being paid to the images that rose up in one’s mind. A slight, very slow, ½ inch swaying from side to side, or front to back can help. It was also said to hum on the return or descent of consciousness to the mundane world.
Contemplation is seen as the allowing of a visual object to fill one’s mind with every detail enhanced and included. It is said that to focus attention on the stars and to go beyond them is a powerful and advanced meditation. The oil lamp or flame of a candle can also be used and is mentioned in the Tikkunei ha-Zohar (21:50a). The colors seen should be five in number: white, yellow, red, black, and sky blue. Sky blue is the shekinah (dwelling of God) and is psychic in nature. Blue fields can be used for seeing visions, etc. (Sef. Yetz. 1:12). Tzelem is aura in Hebrew. YHVH is the ‘ladder’ used with the “rib. shel olam.” yod-existence, first he-giving, vav-extension, final he-receiving. Written out in black fire on white fire.
Visualization of the aleph with eyes open and eyes closed is good for developing concentration. Hewing, is the burning off of unwanted imagery with flaming bright white light in order to isolate a single image in the mind’s eye.
“I have placed YHVH before me at all times” (Psalm 16:8). Vav is the male positive force, and heh is the female negative force. Imagine their powerful magnetic, sexual attraction for each other.
Visualize oneself ascending through the heavens, the seven firmaments, and before you is a huge white curtain. Inscribed on the curtain is the YHVH, like black fire on white fire. Feel yourself become swallowed by God’s Name.
On a more advanced level make them solid objects, with density on texture, the size of mountains.
Let each letter become a living entity and feel the flow of energy between them..
Before any of this is done, a day of purification is required with a ritual bath (mikveh) and some even say dressing in white.
Meditation on Nothingness is advanced and it is said should not be done alone, and only with a master, to bring one back to reality.
Nothingness is like the transparency of a pure crystal (Exodus 24:10, not sapphire as it is usually translated). To meditate on the infinite and to visualize it do the following: Look in front of you and hew out everything around you. “The world is filled with His Glory” (Isaiah 6:3). Contemplate the air filled with God’s presence. Mystical experiences may occur: “Your ears shall hear a voice behind you” (Isaiah 30:21).
Abdualfia said to contemplate what you see inside of your head as well as behind it. Ezekiel’s (1:4) vision had three tests according to the Zohar. Stormy winds are the chaotic thoughts and emotions of the undisciplined mind. The cloud is the muffling or silencing of sensory stimulation, and fire is the heightened sensations of new awareness. In kabbalah we are not the body, the mind, or the soul, since we can ‘have’ all three of them. ANI=”I”; AYN=”Nothingness” in Hebrew.
Nothingness – imagine the YHVH and hew out the space between the letters with nothingness. It is impossible to do unless one has had the experience. Also, visualize YHVH ‘behind’ the Nothingness, hidden there to be found.
Conversing with God was suggested by Rb. Nachman. Do it at a fixed time and dedicate it each time to ‘being alone with God’ each time you begin. “Master of the Universe” can be a means of starting if you don’t have anything to say. Say anything, everything, or nothing, something will eventually come from your heart. Tell God you want to be closer to God and need God’s help.
Prayer is spontaneous, meditation is prescribed.
Hitpalel or prayer means “to judge oneself”. We must learn to see ourselves as partners with God. Such is a powerful self-guided therapy.
Ezra returned from captivity and gathered 120 individuals including the last of the prophets, to rebuild Judaism. The Great Assembly (Keneseth ha-Gedolah) canonized the Bible text. Haggai, Zechariah, Malachi were among those present and contributed to the creation of the Amidah, or “The Eighteen”. When saying this prayer, let the words resonate through you, as if they were communicating an inner message.
First quarter, 6-10am or until noon in an emergency. Noon until sunset, and nightfall until dawn. Ritual washing of right hand then left with glass of water three times. Face Jerusalem, the Gate of Heaven, source of primordial energy according to Jacob (Genesis 28:17).
Talmud suggests bowing fairly quickly from the waist, and then slowly raising with head first. Bend knees with “blessed” and bow with “ateh”. Direct the voice inward, soft voice or whisper, saying it slowly, one word every seven seconds. The Chasidim Rishonim (original saints) took one hour to say this prayer. 500 words in 3,600 seconds.
Some suggest visualizing white light, others the YHVH, some Nothingness. Others focus on the spontaneous images that arise in the mind. It develops an “I-Thou” relationship with God.
“On that day, God will be one and His Name One” (Zechariah 14:9)
God as “King, Helper, Rescuer, and Shield” are concepts for meditation.
Bowing facilitates the arousal and raising of kundalini. A. Kaplan is adamant about there being no relationship whatsoever between Jewish and Eastern teachings. Feet together is in imitation of the angels, who are visualized with their feet together. Bowing brings energy down from the head to the body, raising brings it back up to the head.
“Shema Yisrael, Adonoy Elohenu, Adonoy Echad.” Listen Israel, Adonoy, God, Adonoy, is One.
Dispells evil since evil cannot exist where God is. “I form Light and create Darkness, I make peace and create evil; I am God, I do all these things” (Isaiah 45:7) Free choice requires temptation.
Listening is to open up, Israel is a spiritual state of being. Spend 15-20 seconds on each word.
Proceed with a visualization upto and beyond the solar system to the angels, “Holy, Holy, Holy is the Lord of Hosts, the whole world is filled with His Glory” (Isaiah 6:3) and “Blessed be God’s Glory from His place” (Ezekiel 3:12) with a meditation on the Love of God and for God.
These are the first two blessings which proceed the shema in the temple ritual each day. Then after the shema, “You shall love the Lord your God…,” as the closing commandment and meditation.
Shema comes from mem-ayin-shin. Mediation on the “sh” sound, as ‘sssss’, helps to understand the continual white noise of chaos that surrounds us. It is the sound of fire. “M” is pure harmonic sound and is harmony, it is water. “Still small voice” (1 Kings 19:12) of Elijah is translated in the sef. yetz. as “fine humming sound”. If one starts with the ‘sss’ and then goes to the ‘mmm’, the period of inhalation in between is the ‘aleph’, and soundless. If done for a period of time we get drawn deeper and deeper into the ‘mmm’ sound and can enter a meditative state just by humming it. In many meditative traditions, the ‘mmm’ sound is used to lead to tranquility and peace.
Ayin represents 70, and is symbolic of the seventy nations, languages, descendents accompanying Jacob to Egypt, any plurality in the mundane world. The Shema brings these forces to the ear and mind.
Jacob’s Ladder (Genesis 28:12) has only four steps according to a midrash (biblical commentary). They are the four levels of mediation – action, speech, thought, and above thought (Nothingness) and the four letters of YHVH. First heh-hand that gives; second heh-hand that receives. The fifth aspect of the daily service is the ‘Descent of Influx’ or bringing the Divine into daily life. To see and experience shekinah all around us.
Musar (self perfection) school was reactionary to the hasidic movement’s dependency on teachers and ‘guru’ worship approach. Principle musar text are “Path of the Upright”
(Mesillat Yesharim) by Moses Hayyim Luzzatto; “Ways of the Righteous” (Orchoth Tzaddikim) anon. and are in English translations.
Each day begins with an excerpt from a Musar text and a meditation around it for self-improvement. The same theme can be carried out for an extended period of time if need be. One can also stop an activity, start again, and view the period of abstinence as a success and start over again and take it a little longer.
First Verse of the Amidah:
Blessed are You, Adonoy,
our God and God of our fathers,
God of Abraham, God of Isaac, and God of Jacob,
Great, Mighty, and Awesome God,
Highest God,
Doer of good, kind deeds,
Master of all,
Who remembers the love of the Patriarchs
and brings a redeemer to their children’s children
for His name’s sake,
with love.
King, Helper, Rescuer, and Shield.
Blessed are You, Adonoy, Shield of Abraham.
(42 words in Hebrew)
