MEDITATION FOR CONECT WITH GOD VIA HIS ANGELS
Meditation Practices
4 Little Known Meditation Secrets
Secret #1:
The True Purpose of Meditation
Many people feel a sense of fascination when confronted with the
possibility of mystic visions, psychic intuition and heightened mental
functioning. While meditators often report these sorts of improvements,
these experiences should not be the primary reason for practice. The
purpose of meditation is to bring us back to ourselves or in other
words to connect us again with our higher self or with our spirit.
As we become healthier, happier and realize greater self-awareness, the
other benefits of meditation begin to follow naturally -- improved
mental functioning, greater intuition as well as greater access to
unconscious resources and abilities.
Secret #2:
Distraction Does Not Equal Failure
Meditation is not work in the sense that you have to "force" yourself
to concentrate completely for long periods of time. If we consciously
try to prevent thinking, it's going to have a negative impact on the
meditation.
Instead, whenever we become lost in thought or confusion, we simply
acknowledge those thoughts and then gently return the attention to the
object of the meditation. We do this as many times as distraction or
thought occurs. Eventually, the mind becomes calmer and discursive
thought begins to slow.
Secret #3:
Insight Alone Is Not Enough
Insight alone will not transform our lives. Meditation is likely to
help us by giving us larger perspectives and increasing clarity of
thought. But although our sense of inner guidance might become
stronger, unless we ACT on that guidance, we will never manifest the
changes we truly want in our lives.
This doesn't just mean we need to take action in our outer world, for
example, having an honest conversation with a friend or paying a bill.
It also means we must actively request the assistance of the
unconscious in a clear and persistent way. When you do that, you find
yourself magnetically drawn toward your dreams with an irresistible
impulse.
Secret #4:
Learn To Let Go
Once you have made your request, it's important that you let go. Don't
be concerned with HOW you're going to get what you truly want in your
life. Needing to know how can hamper the process of making it manifest
in the outer world. Learn to trust your unconscious.
Some changes -- perhaps all of them -- will happen automatically. I
have personally found that many of my destructive habits simply dropped
away with minimal conscious effort.
For me, this was achieved not by self-discipline and will power, but
rather a "letting go" and a realization that spiritual growth is a
natural process powered by parts of ourselves that know more than we
can understand consciously.
As we let go consciously and receive more input from these parts, we
learn to trust this feeling, this feeling that we are in safe hands and
that something amazing is about to happen.
Before you meditate,
prepare both your external and internal environments. The external
environment is the setting in which the meditator practices, and the
internal environment is the mind. The practices that each aspirant
employs is a matter of individual choice. It is important to develop
"inner listening" skills to connect with and "hear" the Divine guidance
that issues from within, or sometimes, through surprising external
sources. As a mystic on the Path, your individual life is your current
yogic teaching story by which the Divine leads you through karmic
lessons and the process of spiritual growth. So, be vigilant throughout
the course of your days and in your dream state for those moments when
God is communicating with you. Once on the path, there are no
coincidences, no accidents. Try to make your meditation a routine part
of your life. It is best if you can do it at approximately the same
times each day, and it is important to be regular and not to allow
laziness to excuse yourself from practice even when you are tired or
busy. A little bit of concentrated, high quality practice is better
than a lot of low-quality, unfocused practice.
It is
also important to use common sense in the process of maintaining a
routine of spiritual practices. For example, if you take food late at
night, especially if it is rich or spicy, there is a good chance that
your mind will be agitated or sluggish while meditating before going to
sleep. Taking such food late at night may also impact your dream state,
and your mental condition during your meditation the following morning.
Some people feel that psychotropic drugs enhance spiritual practices or
even facilitate spiritual progress. However, many high level yogic
masters from all mystical traditions have warned that this is not the
case. Immoderate use of such substances can, in fact, dull the mental
instrument, diminish the quality of meditation, obstruct conscious
dreaming, and destabilize the nervous system.
The pages in this section of the Web site discuss how to prepare the
external and internal environments for meditation, and present a simple
and a more elborate routine of Small Face-centered meditation practices
involving a root mantra and complimentary visualization. This material
will be followed by a Vast Face-centered routine of meditation. Some
additional visualizations and ancillary practices also have pages.
Customize your own routine according to what appeals to you, and
experiment with some of the auxiliary practices.
The External Environment
Create a dedicated place where you will engage in your practice on a
regular basis. By having a dedicated place that is quiet and peaceful,
you can build up over time an increasing spiritual power there, which
can enhance your practice in that site. If space permits, it is ideal
to dedicate an entire separate room, where one maintains a shrine and
in which one engages only in spiritual activities, thoughts, and
speech. If space does not permit the spiritual dedication of an entire
room, then at the very least try to have a comfortable, quiet place in
your home where you can regularly meditate without interruption. The
ringing of a phone or other loud noises can be quite a shock to the
nervous system when it has been highly sensitized in meditation, so try
to insulate yourself from such noises and interruptions. Since many
places are unavoidably noisy, one may find it useful to use earplugs to
baffle extraneous noise. Since the room is to be completely dedicated
to the Lord YHVH, it would be appropriate to attach a mezuzah (small
encased scroll) on the right doorpost. Jews have placed mezuzahs on
their doorposts since ancient times to distinguish their households as
Jewish, as a talisman to ward off evil, and as a device to trigger
remembrance of the Divine when entering and leaving a house. The
central element in the mezuzah scroll is the "Affirmation of Unity,"
the Shema.
A shrine should be installed, if possible, on the eastern wall of the
room. It is said that shrines are spiritually alive and "build
themselves." A shrine within the context of the Mystical Qabalah is an
utterly personal construct. It is not an altar as it is construed
within the context of the Practical Qabalah, but a place where you go
to honor and commune with the Mysterious Unknown at the Roots of All
Things, however you envision or think of Him and Her or It. If your
shrine centers upon Small Face, such as the Lord YHVH, then you may
choose, as many do, to have a place to put flower and incense
offerings. It is also propitious to light a candle and keep it burning
during your meditation and devotional activities. And, of course, your
mother taught you to be careful with fire. One may also choose to keep
a small bowl of water on the altar, as well as, any other articles that
you feel are appropriate. Even if you commonly wear shoes in the rest
of your home, you should remove them before entering your shrine room,
which you can think of as "God's room." Try to leave the world outside
before entering it. You may want to make ablution before entering God's
room. It is quite sufficient to wash your hands and face. In many
traditions, people also wash their feet and wipe a little water on
their heads.
If you are focusing on the Lord YHVH as your Small Face Chosen Ideal,
then you might want to place an image on the wall that displays the
Name. In a previous page, we described the visualization of the Sinatic
Hebrew Name or Ezra Hebrew Name as dancing letters of fire (of various
colors according to one's choice) against a solid circular background.
One can use either the horizontal or Yosher form of the Name YHVH.
Place the solid black circle of the Tzimtzum
against a solid light blue background, which represents the negatively
existent Light of the Endless. Constructing the letters and the light
blue background of the Tzimtzum from "day-glo" colored material, which glows when a black light is
shined upon it, is an interesting enhancement. If you elect to do it
this way, remember that it is unhealthy to expose your eyes directly
into the blacklight. With the black light on, the Tzimtzum becomes very three-dimensional. The Name YHVH seems to come off the wall, and the Tzimtzum appears to be floating in a soft blue charged light. Even without the black light, the day glo letters are quite vibrant.
Create a soft, comfortable place to sit on. It is helpful to elevate
your buttocks by sitting on an extra pillow, small piece of foam, or
zafu (raised pillow used by Zen meditators). You may or may not choose
to support your back against a wall. If you do let the wall support
your back, you may want to put something soft between your back and the
wall, and you may wish to augment support to your lumbar spinal region.
Try to maintain good posture while you are meditating. Keep your spine
and your head upright but not rigid. It is good to cross your legs, but
it is not necessary to maintain the severity of a "lotus position." The
operative words here are "upright but comfortable," so that you can
engage in extended meditation without being distracted by your body.
(If you are unable to sit with legs crossed on a flat surface, you may
elect to sit in a chair.) Place your hands comfortably on your knees,
palms down or up. You can alternately place them in your lap, with
either the fingers of the two hands entwined or with the back of your
right hand resting in the palm of your left. If you choose to use
prayer beads, then play them with your right hand and place your left
hand on your left knee or in your lap. Many people keep a special shawl
or wrap at their meditation seat to wear during their meditation. Jews
may elect to wrap themselves in their tallit gadol (large prayer
shawl).
The Internal Environment
Preparing your internal environment for meditation is even more
essential than preparing your physical environment. Whether you have a
dedicated place, or just sit upright on your bed or in a comfortable
chair, and even if you are employing the most bare-bones routine of
practices, proper mental focus is critical. When a person first sits to
meditate, they often bring some measure of mental agitation to the
session. Perhaps they had a stressful day, or experienced some
emotional upset within the context of their personal or professional
relationships. Maybe they awoke from a disturbing dream or had a night
of restless sleep. It is therefore very important to take the time,
before you start to engage in your chosen meditation practice, to calm
the mind and truly relax. Recalling the words of the Beatles song
"Tomorrow Never Knows,"
"Turn off your mind, relax, and float down stream.""Tomorrow Never Knows," Revolver. Music and lyrics by John Lennon and Paul McCartney.
The most common way to calm the mind and invoke a relaxation response
is to employ a breathing practice for a brief period of time. When a
person is agitated, their breathing becomes shallower and less oxygen
gets to the brain. Hence, it is very helpful to preface one's
meditation session with a breathing practice. One such practice in the
Mystical Qabalah is to silently use the two syllables "Yah Hu" in
coordination with the breath. Yah is the B'riyatic pronunciation of the
first two letters of the Name YHVH. Hu commonly means "He," and is
associated with the throat center. Inhale gently and slowly through
your mouth. Quietly draw the breath in with the syllable "yah," and
allow the air to fill down into your abdomen. Feel the inhaled syllable
draw divine light in through the forehead center. Let that YH-Light
continue downward to the throat center. When you come to the end of the
inhale, let it turn seamlessly into the exhalation, and breath out with
the syllable "hoo." As you exhale, feel the Hu breath descend out from
the throat center and move down to fan the flames of the letters of the
Name YHVH in the heart center. Continue to inhale and exhale gently
while intoning the respective syllables for a minute or two. You may
find it useful to connect the breath intonations with the mental
sensation of ocean waves gently breaking on the shore and then pulling
back out, or with a wind rhythmically sweeping through a valley.
After you are done breathing the syllables audibly through your mouth,
you can continue to do so silently while breathing through your
nostrils. Breathing in and out through your nostrils, you will find
that you instinctively press your tongue gently up against the hard
palate. Furthermore, breathing in and out through your nostrils in this
manner is appropriate for meditation practices. This is also the
healthiest way to breathe. If you do not already breathe through your
nostrils down into and out from the lower abdominal area as a matter of
habit, practicing it while meditating will help you to do so. Perform
the breathing practices in a comfortable manner, without strain. Don't
overfill your lungs on the inhalations, or exhale until every last bit
of air is pushed out. You might also find it desirable to slowly chant
for a while before you engage in a breathing practice. You could use
"Yah Hu," (
or any Divine ANGELS names or you can use one of the psalms sentences
corresponding to each angel name, as can be seen in the angels pages at
this site, doing so can focus your meditation to specific angel, there
for to help you with specific problem or path in your present life, you
may get some useful answers from the divine about your current
situation in this life and or what you can do to farther improve your
self. ) Place the tip of your tongue gently against the
hard palate behind your upper teeth. Take a breath in through your
nose. Let the tongue drop down and intone the syllables.
As you repeat the mantra, visualize the Hebrew letters as dancing
letters of fire against a solid circular background, surrounding which
is a light blue background. Place that visualization either within your
heart center, "before your eyes," or in your forehead.
It is possible to do this with your eyes open or closed. See the
letters in the color that appeals to youfire orange red, white, gold,
etc. While you could use different colors , black is recommended. Do
not make the act of visualization a stressful process, and don't expect
to literally see what you are visualizing right away. Visualization is
a skill that requires cultivation. It begins as an act of creative
imagination and, over time and practice, becomes much more real.
When you first begin to do mantric meditation, you will notice that
thoughts continue to rise in your mind while you are silently repeating
the mantra. Do not struggle to stop your thoughts: just let them rise
and disappear in your mind, like seeds that gently burst and dissipate.
The mantra gives a part of your mind an anchor, so that the procession
of thoughts floats by without taking you with it. You will probably
have lapses in your visualization. Whenever you find your attention
drifting off course, just try to be diligent about bringing your mind
back to the task at hand, without letting the tricky voice of
self-criticism steal your attention.
The reader is again reminded how important it is to limit the amount of
mantric repetition you do in the beginning. Go slowly, and increase the
amount in small increments over a substantial period of time. Each
individual should test the water to determine how much they are
comfortable doing at the onset, and how much and how often to increase
the amount. When you start silent mantric repetition, limit the
duration to ten to fifteen minutes when you awaken in the morning, and
that much again before you go to sleep. If you tend to wake up very
groggy, you may wish to apply some cold water to your face before you
begin, so that you do not fall back to sleep while sitting up. This is
not an uncommon occurrence. If you have a hard time staying awake while
you are meditating before you go to sleep, you may wish to do your
practice a little earlier while you are still alert.
Increase the sessions by five minutes or less per month, according to
what feels right for you, until you are sitting for a maximum of
forty-five to sixty minutes. Also, as mentioned before, begin your
practice of mantric repetition with a slow, rhythmic cadence. You may
wish to increase the speed of the repetition as time goes. As you get
more advanced, the repetitions can become quite rapid, amounting to
thousands of repetitions per session. When you come to the end of your
session of silent chanting, don't stop and get up abruptly. Cease
chanting and just "listen" to the quietness, allowing the power that
you have generated to soak in. Bring closure to your practice by bowing
in your heart to your dear Lord and offer Him/Her the fruits of your
yogic efforts. You may wish to engage further in prayer at that time.
Having finished your prayer, arise from your meditation seat and begin
your day, or lie down to begin your sleep period. If you are starting
your day, try to not talk or engage in frenetic activity. If you are
going to sleep, you might try falling asleep on your back if you can,
as this will help stimulate conscious dreaming.
Meditation on GOD name YHVH by Abraham Abulafia
"When I came to the night in which this power was conferred on me, and
midnight when this power especially expands and gains strength whereas
the body weakens had passed, I set out to take up the Great Name of
God, consisting of seventy-two names, permuting and combining it. But
when I had done this for a little while, behold, the letters took on in
my eyes the shape of great mountains, strong trembling seized me and I
could summon no strength, my hair stood on end, and it was as if I were
not in this world. At once I fell down, for I no longer felt the least
strength in any of my limbs. And behold, something resembling speech
emerged from my heart and came to my lips and forced them to move. I
thought -perhaps this is, God forbid, a spirit of madness that has
entered into me? But behold, I saw it uttering wisdom. I said: "This is
indeed the spirit of wisdom."
Abraham Abulafia a Sicilian Kabbalist born in Saragosa, Spain ( 1240-1291 )
It is well known that the letters [of the Hebrew
alphabet] have no vibration of their own, and therefore the Blessed God
set into nature, in accordance with the Intellect, powers into the
whole mouth in order to bring the letters into pronunciation, according
to the form of their existence as found in books. And vowel-points were
set into the letters to demonstrate the vibration of pronunciation in
their translation from the book to the mouth. Thus the vibrations are
essentially the letters of the mouth, and accidentally, the letters in
the book. And joined to this by necessity with the places of the
various vibrations, for nothing will vibrate without place and time.
The elements of space are the dimensions, and the elements of time that
are the cycles through which it is measured in divisions such as years,
months, days and the like. And because of the dimensions, a person must
know [how] to lengthen the pronunciation of each of the letters. And
this is the secret of the pronunciation when you wish to mention this
glorious [divine] name: Make yourself right and isolate yourself in a
special place, so that no one will hear your voice except you, then
purify your heart and your soul from all thoughts of this world. Then
imagine in that moment that your soul is separated from your body,
removed from this world, and living in the world-to-come, which is the
source of the life that exists distributed in all that lives. This is
[identical with the Active] Intellect, which is the source of all
wisdom, understanding and knowledge of the Supreme King of kings, the
Holy, Blessed One, whom all revere with a great awe--and this awe of
one who has attained [such spiritual heights] is a double awe:
[comprising] the awe [that comes of] love [of God] and the awe [that
comes from] ascent. When your mind (da'at) comes to cleave to [the
divine] mind (da'at), it puts knowledge (da'at) into you. Your mind
must turn aside from itself all extraneous knowledge, apart from the
knowledge (da'at) of [God], which joins you and [God] by virtue of
[God's] honoured and awesome name. And therefore, you must know the
form of its pronunciation, and this is its configuration:
This is the way to pronounce it with the English letters
Ao-Yo Ao-Ya Ao-Ye Ao-Yee Ao-Yoo Aa-Yo Aa-Ya Aa-Ye Aa-Yee Aa-Yoo Ae-Yo Ae-Ya Ae-Ye Ae-Yee Ae-Yoo Aee-Yo Aee-Ya Aee-Ye Aee-Yee Aee-Yoo Aoo-Yo Aoo-Ya Aoo-Ye Aoo-Yee Aoo-Yoo |
This is the way to pronounce it with the English letters
Yo-Ao Yo-Aa Yo-Ae Yo-Aee Yo-Aoo Ya-Ao Ya-Aa Ya-Ae Ya-Aee Ya-Aoo Ye-Ao Ye-Aa Ye-Ae Ye-Aee Ye-Aoo Yee-Ao Yee-Aa Yee-Ae Yee-Aee Yee-Aoo Yoo-Ao Yoo-Aa Yoo-Ae Yoo-Aee Yoo-Aoo |
Here you can hear see all the 72 names in the correct biblical Hebrew pronouncing
you can obviously meditate with this video but if you didn't read yet the page about
meditation with the 72 names of God you better read it before
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