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

These are the twenty-five 'forward' [permutations]. There are another twenty-five 'backward' [permutations], and here they are:

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

In this same way, [permute] with [the letter] hay,

Ho-Yo Ho-Ya Ho-Ye Ho-Yee Ho-Yoo

Ha-Yo Ha-Ya Ha-Ye Ha-Yee Ha-Yoo

He-Yo He-Ya He-Ye He-Yee He-Yoo

Hee-Yo Hee-Ya Hee-Ye Hee-Yee Hee-Yoo

Hoo-Yo Hoo-Ya Hoo-Ye Hoo-Yee Hoo-Yoo

Yo-Ho Yo-Ha Yo-He Yo-Hee Yo-Hoo

Ya-Ho Ya-Ha Ya-He Ya-Hee Ya-Hoo

Ye-Ho Ye-Ha Ye-He Ye-Hee Ye-Hoo

Yee-Ho Yee-Ha Yee-He Yee-Hee Yee-Hoo

Yoo-Ho Yoo-Ha Yoo-He Yoo-Hee Yoo-Hoo

and similarly with vav,

Vo-Yo Vo-Ya Vo-Ye Vo-Yee Vo-Yoo

Va-Yo Va-Ya Va-Ye Va-Yee Va-Yoo

Ve-Yo Ve-Ya Ve-Ye Ve-Yee Ve-Yoo

Vee-Yo Vee-Ya Vee-Ye Vee-Yee Vee-Yoo

Voo-Yo Voo-Ya Voo-Ye Voo-Yee Voo-Yoo

Yo-Vo Yo-Va Yo-Ve Yo-Vee Yo-Voo

Ya-Vo Ya-Va Ya-Ve Ya-Vee Ya-Voo

Ye-Vo Ye-Va Ye-Ve Ye-Vee Ye-Voo

Yee-Vo Yee-Va Yee-Ve Yee-Vee Yee-Voo

Yoo-Vo Yoo-Va Yoo-Ve Yoo-Vee Yoo-Voo

and similarly with the last hay.

Ho-Yo Ho-Ya Ho-Ye Ho-Yee Ho-Yoo

Ha-Yo Ha-Ya Ha-Ye Ha-Yee Ha-Yoo

He-Yo He-Ya He-Ye He-Yee He-Yoo

Hee-Yo Hee-Ya Hee-Ye Hee-Yee Hee-Yoo

Hoo-Yo Hoo-Ya Hoo-Ye Hoo-Yee Hoo-Yoo

Yo-Ho Yo-Ha Yo-He Yo-Hee Yo-Hoo

Ya-Ho Ya-Ha Ya-He Ya-Hee Ya-Hoo

Ye-Ho Ye-Ha Ye-He Ye-Hee Ye-Hoo

Yee-Ho Yee-Ha Yee-He Yee-Hee Yee-Hoo

Yoo-Ho Yoo-Ha Yoo-He Yoo-Hee Yoo-Hoo

[Note by Cordovero] We have abbreviated this, and even corrected it accordingly, because the author of Sefer HaNikkud confused the issue by means of a poem to obscure it, but he reveals it at the end of his work, so we will explain it as is fitting and proper. Now we return to his words:

This is the configuration: When we begin to pronounce the 'alef, in whatever configuration you pronounce it [i.e. with whatever vowel], because it alludes to the secret of [divine] unity, you should not lengthen it beyond one breathe. And do not interrupt it in any way at all until you have completed its pronunciation. Lengthen this particular breath, according to your breathing ability, for as long as you are able to hold it. And chant the 'alef, or whatever letter, while in the form of the vowel-point [as explained below]: Thus the cholem [ with the sound of 'o'] is above [the letter]. When you begin to pronounce it, turn your face to the east, [looking] neither up nor down, and sit wrapped in clean, pure white robes over all your garments, or with your tallit over your head, wearing tefillin [and] facing east because that is the direction from which light enters the world. With [each of] the twenty-five [pairs of letters] you must move your head [correctly].

In the case of cholem, begin facing due east, purify your thoughts, and raise your head little by little as you breathe [out], until you are finished with your head facing upwards. After you have finished, prostrate yourself on the ground once. Do not make a distinction between the breath of the 'alef and that of the letter attached to it [in the pair], apart from one breath, either short or long. Alternatively, between each letter of the name, whether 'forward' or the reverse, you may breathe twice without pronouncing [anything], but no more; however, you have the option of fewer. When you have completed each row, you have the option of breathing five times only, but no more; however, you have the option of fewer. If you change or deviate from this order while [proceeding though] the row, return to the beginning of that row, until you have said it correctly.

By analogy with the shape of the cholem which draws [one] upwards, [you must] sing the chirek [with the sound of 'ee', which] draws [one] downwards. Thus you may draw down supernal power to adhere to you. In the case of shuruk [with the sound of 'oo'], neither raise nor lower your head, but push it forwards at a middle level (?). In the case of tsere [with a sound of 'ay'] push your head from left to right, and in the case of kamatz [with the sound of 'ah'] from right to left.

In any case, if after completing this, you see a form before you, prostrate yourself before it immediately. And if you hear a voice, either loud or soft, and want to understand what it is saying, answer it immediately. Say: 'Speak my lord, for your servant is listening' (I Samuel 3:9). [But then] do not speak at all, but listen carefully to what it may tell you. If you experience great terror, which you cannot bear, even in the middle of the pronunciation, prostrate yourself immediately. And if you do not hear or see [anything], abandon this for the rest of that week. It is good to use this pronunciation [technique] once a week, in a form that 'runs and returns' (Ezekiel 1:14), for with regard to this matter a covenant has been made.

So, what can I add further, to make this known to you? For it is well known that if you are wise, you can understand this entire order from hints. If you feel that your intellect is weak in wisdom, or in [knowledge of] kabbalah, or that your thought is strongly bound to the vanities of time, do not pronounce the name, lest you sin more.

Know that between the column of the yod and that of the hay you may breathe twenty-five times, but no more, provided that you do not make any interruption between them, neither in speech nor in thought. Similarly, between the hay and the vav and between the vav and the [final] hay. However, you may have the option of fewer.

[Note by Cordovero] Thus far the words of the author of Sefer HaNikkud. His words are either those of a received tradition [kabbalah, passed on] orally or those of an angelic being [maggid].

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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