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14 Hypnosis Meditation

14.1 Introduction

Kabbalists achieved their prophetic-like experiences from a mental state akin to hypnosis. There are many levels of hypnosis. If while driving a car or sewing one doesn’t notice the passage of time, one is in a hypnotic state of mind. Today we call this subconscious state the meditative state of mind. Meditation really means focused. The kabbalist focuses his or her mind in the trance state to find Torah or personal answers, and to experience the mystical realms. In Jewish meditation the conscience, while immersed in Torah thoughts, releases itself to the subconscious that is receptive to the divine word.

Hypnosis is the tool for directing the subconscious mind. Fundamentally the experiences of hypnosis, meditation, TM, progressive relaxation, etc. are all similar in that they represent semi-conscious experiences. Ironically, the full unconscious dream state is the most intense subconscious level and happens every night. Our purpose in learning hypnosis is to bridge the gap between an uncontrolled dream and a lucid dream to create an open channel for us to ascend and descend the spiritual realms manifesting in extra sensory perceptions in sight, sound, taste, and smell.

14.2 Keeping a Journal

One should keep a journal of ones progress. One can review the ideas that worked as well as those that didn’t. The journal will become a record of your inspirations as well. I recommend writing an entry after each hypnotic session with the following form:

14.2.1 “By the blessing of God”

Baruch Hashem – ב"ח – by the blessing of G-d, denotes that everything one is writing is with G-d’s help. This is also the abbreviation for be-ezrat Hashem, with the help of G-d. By acknowledging Hashem, one will write with inspiration and truth. This is a key to recording prophecies. Place this in the upper right hand corner of every page you write. BE SIATA DE SHAMAYA – בס"ד – with the help of heaven from Aramaic. L(‘Hashem) H(‘Aretz) U(‘Mlo’oh)[1083] – לה"ו – everything belongs to Hashem.

14.2.2 Date

The date is useful for chronicling one’s development for positive reinforcement that hypnosis really works! Sometimes a person is given a particular vision on a particular day, which corresponds to a religious holiday, a Torah portion read that week, or some other event in your life. Knowing the date helps one track these correspondences. Record the date in the upper left hand corner of the page.

14.2.3 Time

Knowing the time of each meditation helps one track his/her best meditation times of the day. Meditations upon awakening can be extremely vivid since the mind is quite alert. This is also the best time for experiencing lucid dreams. At one point in my life I developed a technique for entering a lucid dream state from a deep hypnotic trance. I was only able to practice this in the morning, which is the time of greatest REM or dream states. In addition, the date, time, and place together specify a precise astrological instance, which may be interesting to examine. Record the time just below the date in the upper left hand corner.

14.2.4 Location

This is an optional entry indicating the place where the meditation was done if not mentioned in the text. Record the location below the time.

14.2.5 Text

Try to write in your journal as soon after the hypnotic session as possible. It is important to review the entire hypnotic session in the last few minutes of hypnosis, in order to help oneself remember everything that happened. Unlike dreaming, the stream of consciousness of an entire hypnotic session is meaningful. The significance of the journey will become more evident as one writes it down.

14.3 Trust Yourself

14.3.1 Fears

The key to experiencing hypnosis is to first realize that there is nothing to fear. Many of us have preconceived notions about hypnosis. Maybe, we have seen a hypnotist at a show or heard stories about someone being under another’s hypnotic control. If one has seen a hypnotist at a show, one knows that he usually starts out with a group several times larger than the remaining group that is performing the antics in front of the audience. The final performers are the ones comfortable with doing antics in front of an audience, while the others are not. Our ability to exercise free will and not to follow a suggestion is always available under hypnosis. In fact, one’s mental control under hypnosis is far greater than the ability to resist a dream or nightmare.

14.3.2 Self-hypnosis

Solitary hypnosis is self-hypnosis and the effect is identical to having a hypnotist. I recommend self-hypnosis for beginners because it is easier to trust oneself before one realizes that a hypnotist has no real power. The procedure in general is to plan, write, or use an existing script as a basis for the hypnotic session. If using someone else’s script, read it over carefully to make sure you are comfortable with the ideas contained within. Next, record the script at a slow pace. Leave plenty of pauses to let your imagination roam free. Here are some guidelines from the book “Strategic Self-Hypnosis, How to Overcome Stress, Improve Performance, and Live to your Fullest Potential.”[1084]

14.4 Exercises

The following exercises are intended to demonstrate the hypnotic phenomenon.

14.4.1 Cheveul’s Pendulum

This technique involves attaching a coin to a thread and suspending it before one’s face. The goal is to stare at the coin and concentrate on seeing it move. One has the choice of clockwise, counterclockwise, side to side and front to back.

Exercise:
Attach a thread with a piece of tape to a coin and practice concentrating on seeing it move clockwise or counterclockwise. If this difficult one can try concentrating on side-to-side or forward-back motion

This exercise demonstrates the hypnotic phenomenon, which is fundamentally for the mind to suggest physical or mental responses that appear to be happening autonomously.

14.4.2 Experiment One: How does it Work?

DIRECTIONS:[1085]
Tape this script. Pause a few seconds at the ellipses ... While always a good idea, for this exercise it is imperative that you don’t stop listening and imagining to think about what you are doing. Just keep on imagining, pretending, making-believe, as if what your voice is describing were actually happening.

SCRIPT
“OKAY. I am closing my eyes now. I shut my eyes and focus my attention on what it feels like. I let myself feel what it feels like to feel my eyes closed, and when I do this I notice them closing more and more tightly shut . . . I tell myself my eyelids feel very heavy, very very heavy, tightly closed . . . I imagine that I can actually feel them become more and more tightly, tightly shut. . . .
“I want to see how closed I can think and feel and imagine my eyelids become . . .

RESULTS
Completed experiment on closing eyes. By repeating ideas to myself, concentrating, and letting myself believe, the ideas become part of my reality. In fact, I cannot prevent this from happening if I choose to believe. I could not open my eyes but I was not afraid for I knew how the tape would end. I let myself be hypnotized, because I trusted myself and the ending would be good. I remember what happened. My eyes felt very relaxed when I let myself open them.[1086]

14.4.3 Experiment Six: What is Hypnosis Like?

PURPOSE[1087]
Experience a conventional hypnosis session.

METHOD
Imagining along with your recorded voice, exactly as in previous experiments.

DIRECTIONS

SCRIPT
“To begin, I am going to look up with my eyes and find a spot on the ceiling somewhere above the center of my hairline. I am going to focus my attention on that spot with all might and keep staring at the spot for as long as I can.
“As I stare at my spot, I will take a deep breath and hold it for as long as I can and then breathe out slowly, as slowly as I can, and as I breathe out I let my body go limp and loose and relaxed . . . I breathe in starting now, even as I keep on staring at that spot on the ceiling . . . And I’ll keep on staring at that spot while I breathe out, letting nothing distract me . . . and I’ll keep staring at that spot as I begin breathing in and breathing out naturally, automatically . . . more and more slowly as I begin to relax. . . .

14.5 Hypnotic Induction Stages

  1. Stare at a spot on the ceiling. Repeat suggestion that staring at the spot makes you feel tired. —This step sets up a loop that will help one close one’s eyes autonomously.
  2. Exhale negative thoughts. Inhale cool cleansing breaths.
  3. Count down as a way of letting oneself enter a deeper state of hypnosis. —The number zero should be associated with entering the hypnotic frame of mind.
  4. Review the goals for this session in your mind. —This should lead to the exploratory part of the session.
  5. Have fun, explore any new ideas that you came up with in the session.
  6. Mentally review the experiences chronologically.
  7. Give yourself the suggestion that you will feel great as you count up and out of hypnosis. —This leads to counting up from 1-10 and becoming fully awake and feeling great.

14.6 Relaxation

What follows is a simple exercise that can be used in any spare moments that occur during your day
which enable you to intentionally relax for a few minutes before continuing with your usual activities.
Take a few slightly deeper breaths
In your inner mind say to yourself I am now going to experience a moment of deeper relaxation
(I am now going into hypnosis)
While relaxing place your attention in your feet and sense the place where they tough the floor or the inside of your shoes.
As you relax stay with the sensation in your feet and begin to count slowly down from 10-1, counting one number on each outward breath like this:

Breath in, and as you breath out say mentally 10, 10, 10, 10 until all the breath is out
Breath in again, and as you breath out say 9, 9, 9, 9
Breath in, and as you breath out and relax, say 8, 8, 8, 8
Breath in, and as you breath out and relax, say 7, 7, 7, 7
Breath in, and as you breath out and relax, say 6, 6, 6, 6
Breath in, and as you breath out and relax, say 5, 5, 5, 5
Breath in, and as you breath out and relax, say 4, 4, 4, 4
Breath in, and as you breath out and relax, say 3, 3, 3, 3
Breath in, and as you breath out and relax, say 2, 2, 2, 2
Breath in, and as you breath out and relax, say 1, 1, 1, 1

say to yourself, my body and mind are more relaxed
My body and mind are more relaxed
My body and mind are more relaxed


return to full alertness by counting quickly from 1-10: 1,2,3,4,5,6,7,8,9,10.[1088]

14.7 Automatic Writing

Similar to the process of doing Gematria, automatic writing involves asking questions and writing the answers from the extra-sensory mind.

14.8 Improvement


There are six principles here:[1089]
  1. The way to be changed is to act changed.
  2. When your imaginations (what you believe or define to be so) come into conflict with your will (what you consciously choose to feel or do), your imaginations always win.
  3. In order to understand our problems, we must look at their practical dimension, and how to translate our goals into practical actions.
  4. Using verbal suggestion, you develop imaginings in order to get at and shape your feelings.
  5. The harder you try to force it, the less likely will be your success; instead apply imagination power rather than willpower.
  6. Any idea or goal on which you focus or practice in imaginative rehearsal often enough over a long time become your spontaneous tendency.

Stated another way:[1090]
  1. The way to be changed is to act changed.
  2. Expect resistance and outflank it.
  3. The best place to start anything is here and now.
  4. The power of the past flows from the imagination.
  5. Don’t take anything for granted.
  6. You create your future as you go along.

When we stop taking for “granted” we break the pattern of automatic behavior and change what we formerly considered, “only natural.” We strive to break down our native hypnotic suggestions to transform into the being I always wanted to be.

14.9 Sports

14.9.1 Golf

The ball should be in front of the forward foot when driving and the rear foot when doing a short high chip. Closer to the forward foot causes you to drive the ball more. Then one can open the club up so that the swing though will be closed by the time one contacts the ball. Also one doesn’t have to swing the club far back to get power in this way since one can use the hips and body rotation as well to get an extra 15 yards.

“Get on your back stance” refers to positioning the ball in front of your rear leg to give it a lot of loft and short distance. Also when one is chipping one should imagine that one is tossing a bean bag onto the green and use the same amount of power on a chip shot swing.

For putting swing from foot to foot and widen or close your stance depending on the distance from the hole.

The grip is very important in golf to permit more wrist flexibility. Make the left hand into a gun with the index finger and thumb. Take the pinky of the right hand and put it between the index finger and middle finger. Wrap the fingers around the club with the thumb in the center.

14.9.2 Tennis

When working to enhance performance, recall a cue suggesting improvement, such as the word better. At the same time, when you repeat your cue—whether better or another word—imagine what you want it to mean for you. You could either visualize actually performing the way you’d desire, or imagine seeing and hearing the audience or spectators bursting into applause. Just flash an image like this in your mind each time you think or say your cure.[1091]

In tennis, the SMARTS system is popular for improving ones game.[1092] The acronym means S – see, M – movement, A – adjustment, R – rotation, T – transfer, and S – swing. We see the opponent, her swing, and anticipate where she will hit. We move toward the ball in the C motion to be in position to hit the ball. We adjust position in anticipation of speed, spin, and bounce. We rotate the body to prepare the power for the shot. We transfer weight from rear to the front of the body. We swing at the ball.

Seeing is really important. One must watch the ball all the way into the racket,
Especially on a two-handed backhand or a volley to make the best return.

A cue to improve the one-handed backhand is BSLPS, which reminds one to Bring the tennis racket back, Slide to the ball, Lean forward, Point with the rear foot as one follows through, and Snap the racket with the ball at ones side. Prepare the racket pointing its head backward long before the stroke to insure taking a full swing. Also there is a hitting zone that should be maximized by bringing the racket through perpendicular to the body. One hits the ball when it is out in front with this stroke. This is achieved by keeping the elbow and wrist firm during the entire stroke.

The two-handed backhand is entirely different. This shot is made from and open stance, the racket head is often pointed at 120 degrees from vertical when contacting the ball. One focuses on using the opposite arm as a forehand pushing the racket forward and putting topspin on the ball. One hits the ball when it is at the side or slightly behind with the two-handed backhand. Most importantly, one watches the ball all the way into position, and then one swings the racket with ones eye still on the ball. Also one must remember to drop the racket down before the swing through. Wrapping up the two-handed shot almost insures a correct stroke. One should follow thru so that the racquet goes behind ones head. Another key is to lift the left foot if right-handed upon impact which insures all the weight is on the forward foot to give the most power.

To enhance performance focus on the object and the result as opposed to the means. For example, in tennis one observes the ball and nothing else in the area of location, movement, trajectory, and spin, as one hits the ball with the racquet and sends it across the net. One then practices making the ball move the same way. “The secret of this method is to focus on the means by which you attain your objective, not the mechanics of performance.”[1093]

Here are examples in tennis on how to focus the mind. Create a list of points to remember while playing.[1094]
  1. Present Tense – previous points mean nothing
  2. No Past Tense – after shot prepare for next shot, no shot evaluation
  3. No Future Tense – don’t worry about point, score, game, or set position
  1. Present Tense After You Miss a Shot – Don’t worry about the past shot—let it go.

It is easy to be distracted from proper focus in tennis. One should focus on hitting a ball back instead of an opponent standing at net.[1095] To return a strong serve, one can choke up on a racket, increasing control or step three steps in to reduce the server’s return time, or three steps back for more control. Playing inside the baseline will reduce the opponent’s reaction time with a quicker return. From here, one can drive or half volley shots to shorten this time further. Professionals keep two hands on the racket during both backhand and forehand preparation. Pulling the elbow back rotates the body. With the right forehand, one pulls the right elbow back while maintaining the left hand on the strings or racket. With the backhand, one pulls the left elbow back while holding the racket. To insure a proper stroke, swing at the ball when it is still farther away from your body.

In order to determine where to move before the opponent returns the shot consider the following:[1096]

Table 14-1: Expected Location of Tennis Return Shots
Sent Style
Ball Position
Opponent Position
Expected Return Location
Where to Move
With pace
Deep to corner putting opponent on defensive
Opponent late to get to ball.
Short or floater for a volley
Move 2/3 the way to net and volley or smash in case of lob. Move off the centerline towards opponent’s side.

Deep to corner.
Opponent early to ball.
Ball can go down the line, middle, or crosscourt.
Stay in middle.

Jammed into opponent’s backhand
To the right side, or my forehand
Move up the right side of court.

Jammed into opponent’s forehand
To the left side or my backhand
Move up the left side of court.
Low shot over net

Crosscourt return.
Forward in a crosscourt position
Shanked spinning shot


Move forward in the center as the spin will make the opponent’s shot difficult and the pressure could make him miss.

Serve out wide
Late
Down the line
Move forward towards the sideline.

Serve up the T
Late, deuce side.
Middle of court on forehand side.
Move forward just right of center.

Serve up the T
Early, deuce side.
Middle of the court or down the line to my backhand.
Move to left of center.

Serve up the T
Late add side
Left of center
Move forward on left of court.

Serve up the T
Early add side
Middle or down line to my forehand.
Move to right of center.
Doubles Volley Position
Serve out wide
To me or down the line
Stay at current position
Doubles Volley Position
Serve up the T
Middle or crosscourt
Move to pouch in the center of the court.

In doubles tennis, one tries to stay in line with the ball and move up to net when the opponent is under pressure. If one receives a crosscourt shot then volley down the line. If one receives a down the line shot volley crosscourt. Hit smashes close to the net flat and at an angle so they pass out the side of the court. Hit smashes near the baseline deep to one of the corners with spin.

The two-handed forehand and backhand are good for reducing tennis elbow injuries. To hit the very effective two-handed forehand topspin lob, one breaks the wrist so the head of racket is pointed directly at the ground and then one swings brushing straight up. To generate pace on the forehand one points the racket towards the ball and only swings back when the ball approaches generating a bounce, which provides more momentum.[1097] In the two-hand style of play, one hits a shot down the line hoping for a return to the same side of the court so that one can take an extra large back swing giving the appearance of a return down the line while actually hitting a two-handed crosscourt winner. One should use a large grip, size 5+, to minimize wrist injuries; that permits one to use more wrist, and less elbow on serves. Service power is safest with wrist and body movement with a slow moving arm.

Actual Tape Scripts
Into the Heavens and Beyond
Fire, Earth, Air, and Water
Self-improvement

14.10 Natural Body Meditation

This is an induction technique where one practices slow deep breathing with progressive relaxation starting with the jaw muscle and proceeding to the rest of the body. One is encouraged to let the body stretch in ways that will alleviate the tension of the week. Let the subconscious and autonomous system take control so the body’s feedback can direct its relaxation automatically.

The second aspect of natural body meditation is deep breathing. Accompany the deep breathing with slow stretches under autonomous control. An hour of this technique provides three hours of sleep.

The Sefer Raziel teaches that we can shift our moral state back to God with motion.[1098]

Text ‎14-1: Sefer Raziel on Meditative Exercise
Of all thoughts of wickedness and corruption, man turns away. When going on the path, and falling upon persecution by the path, ... place both hands above [your] head..., spread [your] arms out and drop [your] hands... be delivered.

14.11 Healing Meditations

Meditation 14-1: Healing
Healing Technique – August 11, 1993 – 7:30 PM
I moved the cause of any bad dreams I’d been having into my finger tips and washed them off.

I visualized Raphael – lapr hovering above the waters of creation. The beating of his wings transmitted healing energy throughout our world. I felt Raphael behind and through me lifting up my hands to heal those I prayed for. I prayed for each individual in the room and those that were ill that could not be with us. I saw their ill parts between my hands and I felt a flow of energy between them. My hands began moving as I visualized them along side my head and then down my body with a healing ray between them. I saw a golden light around my head (sunlight of Tiferets) and felt a surge of energy with Raphael still with me. I saw scintillating lights dancing around me and providing joy and healing.

I wanted to expand the healing that G-d was working through me. I visualized a glowing ball and I saw a string of light extending from its top, upward into the heavens. G-d created the world in the tzimtzum though a line of light and I saw its color was opal or mother of pearl. Raphael began to spin counter-clockwise above my head and into the heavens through the string-pipe.

I walked off into the mountains, which is the wilderness, the realm of the klipot. I visualized drawing klipot—coming out from others. They would then strike me and snap like a firecracker turning into a flower lining my path. I proceeded in this manner healing those I knew. The klipot turned into the most beautiful multi-colored flowers as if our “sins were made as white as snow.” I walked further into the dark realm and began to visualize the harm of words spoken negatively in other lands. Eventually the klipot were coming in the thousands against my body until I had no more energy from Hashem to turn them. There were flowers everywhere and my hands fell down to the ground. I needed protection and thought of the garment, Malbush – מלבש, the small silent voice, whose gematria is lightning.

מלבש = 372 = חשמל

I visualized the garment around me and wondered at the Klipah Nogah that separates us from annihilation. I felt safe and drained of all energy as I opened my eyes.

With sins they are in a bundle and there is a knot that holds them together. When the knot dissolves the rest of the sins can be repented for much more easily. The knot is the first time we went astray and the source sin of other sins; for one sin begets another as one mitzvah begets another.

The klipot, on the other hand are the shards of the shells of creation. Tikkun is the process of reassembling the shards or repairing the world. The klipot are obstacles like broken glass along a trail.

Yet, there are obstacles that interfere in spiritual ascent and with each step higher, new obstacles appear. Even Moshe Rabenu was challenged here. This is also the gift of life that obstacles are given out of the Love of G-d to improve us.

14.12 Space travel [FIGURE] [TABLES]


Meditation 14-2: Encounter with the Primordial Aleph
Primordial Aleph – July 22, 1992 – 7:30 PM


Asiyah First being given a drink
Angels lifting
Moving higher, soul leaves the body
Leaving all behind, forgetting the physical
Yetzirah Dancing before a symbolic man of G-d as a bright fairy light
Kissing gleefully, being a bright happy spark
Seeing the primordial Aleph smoking as the molting pot of creation
All beginnings lie here, freedom from all restraints
Falling into the Aleph, nullifying all restraints
Beriyah A dark angel extending hands pulled out from within, the Merkavah lies below
Barely seeing the chamber
Going higher now into the heavens
All the angels chatting about what good things they will do today
Some are making a white feathery garment, placing the garment
Ascending higher[1099]
Atzilut Moving towards an object way out in space. Getting closer, seeing a triangle with
Orbs at the vertices, connected to the bottom of the sefirot tree.
Pulsating with energy, the energy that sustains all creation
Eyes begin to flutter because of the energy
Head is rolled up in total vision

Commentary
The space in the tzelem[1100] was filled with plasma energy, the power generator of the Universe. In astronomy, this is analogous to a black hole at the center of the Universe. Before ascending to the tzelem, an angel led the way and there was a beam of light shining from its head, teaching, and empowering. The Merkavah mystics would talk while experiencing these visions and the students would record the teachings. As a final gift a crystal of light descended into my hands, a most spectacular beautiful light and I began to rise with the following vision:
I recall the unity of all creation, the black fire of the world against the white light of nothingness. All physical problems dissipate in the nothingness.
And there is something more, I recognize my soul and the other souls I have touched as part of me. There is no sadness only exchanged sparks and tokens of Love.
I remember my face lit with white light. This is the image I wanted to remain with: the white light and love of G-d, the world, and all people. Amen.
A relaxed jaw is a beginning to the meditative state.

Meditation 14-3: The Aleph Position
June 21, 2003

This meditation describes the discovery of the Aleph position, which enables one to be renewed physically and mentally with the power of creation.

Attended Chabad of Salt Lake City and visualized an encounter with the Shechinah. She was in the form of a small female angel with wings. She was pointing in a direction that I should go. I willed myself towards where she pointed and found myself heading into a light source. As I approached closer I passed through the light boundary[1101] and entered the blackness within and experienced the radiating blackness of the Primordial Aleph.

“I am outside of time and space. I am the source of creation and I bring those who join with me back to the innocence of their beginning. I am the cure for depression. With me there is no worry of past or future. With me there is only eternal beginning.”

I took the form of the aleph with:

The Aleph Position links ones soul back to its beginning. “There is no past, there is no future; there is only eternal beginning.”

Meditation 14-4: Through the Aleph
Jan 31, 2006 – 8 PM
If you are listening to music each note takes you deeper and deeper into meditation. You see a baby deer in the woods. It leads you deeper and deeper through darker and darker regions of the forest. Finally, through a deep recess, the deer emerges into a small clearing whereupon it takes a drink from a dark pool of clean water in the center. As you approach the water, you hear a voice say that when you look into the pool, you will see a reflection of your true self.[1102] Let your eyes see your true reflection.

Now you hear in the distance a calling like from a lost lamb and you head towards the sound. You pass out of the woods and into a desert wilderness and there you see a mountain. The lamb is calling from the mountain and you see her a little ways up. The lamb is the lost house of Israel though lost from her flock she is climbing the mountain of God. As you follow her she climbs higher and higher. Eventually the lamb gets caught in an enclave with vegetation and a spring where she is contently eating. As you get closer she is calm and you may bend down to lift her up. She is all-alone, and you are faced with a choice to return her to the flock or take her higher. You decide to follow her desire continue your climb of the mountain. Upon reaching the top, you walk out onto a plateau, where all the land is visible. Now the lamb is squirming to walk freely and you set her down.

As you explore the top you come upon a wall where the outline of a two tablets are visible. All of a sudden there is a lightning bolt that strikes the tablets carving out a commandment. With each successive bolt another commandment is carved until all are readable. You read the commandments you see. One of the commandments applied to keeping your health. Another about being more social, sharing your gifts with others. You are able to lift the tablets from the wall and they have no weight in your arms. You also reach down and lift up the lamb, who is now ready to return to her flock. Descending down the mountain is easier and in the distance you see the flock. The flock represents the nations of the world. The lamb wants to return to the flock so you set her down and she giddily speeds off to join them. Similarly, the commandments of God are shared with all nations and while we are still in the world to live them amongst them in the Land of Israel.

Upon the desert floor you see the angel Raphael coming towards you. He has her hands open and extends them towards you where upon you extend yours and they meet. You can feel healing energy surging through your body. The angel Michael extends mercy upon your right side. The angel Gabriel brings her strength to your left side. The angel Uriel serves as a light behind you and you begin to ascend off the surface of the land. As you rise higher and higher, you see a light. Will your chariot towards the light which becomes brighter and brighter. Eventually the light is all around like a flame and you see yourself with the four angels emerging on top of it. There is an orange light of flame all below you while you stand with the Four upon it. Above you is the emptiness of space, orange on black.

In the distance you see the Aleph, the radiant black hole of the universe. Upon this side you feel its energy feeding the universe as you rise towards it. Do not be afraid as you get closer and closer. Eventually you merge your body into the Vav of the Aleph. There you rest in the nexus of two universes, one ever receiving, another ever giving. You hear a voice that tells you to push yourself on through and you emerge on the other side. Now you are in a vacuum being pulled towards the Aleph, yet a voice tells you to go outward, toward the farthest reaches of light. They appear as quasars, but as you get closer they are galaxies being pulled in. The voice says to find the counterpart of your home world. After returning to a near galaxy, descending to a solar system, you lower yourself upon the surface of the land. There you see rabbis studying Torah, reading from the Lamed to the Bet for their heart is master when the Torah is within.

Now it is time to return and you rise upwards letting yourself fall into the Vav of the Aleph once more. You understand now that the Yod above is the Universe of giving and the lower Yod is the Universe of receiving and yet One day they will reverse again.

Now you return the way you came to the clearing with the sheep, but the lamb leads you to the edge of the wilderness and there you enter the forest and find your way to the pool of water. Your reflection is still in the water and you realize nobility is both receiving and giving. The deer leads you back through the forest and you come out into a clearing.


Meditation 14-5: Eloah God as Creator
Eloah – May 8, 1993 – 10 PM

I found myself being greeted by a white pelican. [1103] It told me to follow as it soared into the heavens. I transformed into this type of bird and flew upwards. I gazed at the world below and saw green hills. From a bird I changed back into a man though I remained dressed in white and my arms had the likeness of feathers on them. I lifted them upwards and called unto G-d. I found myself in the large cavity of Malchuts – מלכות. I called upon the angel Michael – מכאל to take my right arm and Gabriel – גבראל my left and we began our ascent. I uttered the names in my mind associated with Yesod (El Chai, Shaddai) and the heaven of rock (firmament) opened and the angels took me higher. We ascended to the realm of Tiferets. I said the Tetragrammaton, Hashem, and we entered. There they let me rest. I was led to one of the academies of Kabbalists that reside there. I sat down in front of this book and opened it. On the first page, I saw the words:

YHVH – יי
ShaBaT – שבת

In Tiferet is the everlasting Shabbat of the world to come. This is the Shabbat of Hashem while in Malchuts is the Shabbas of mankind. The page was followed by many blank pages. I realized the book would reveal the answer to any question I had. In the academies of Heaven, the mysteries are revealed directly instead of veiled as in this world. I thought of the name, Eloah[1104] and it appeared on the page. I meditated on the name and lifted the white page overhead. There I saw the name as black fire on white fire and the name parted:

Figure 14-1: Eloah, the Flower, Forty-Two, and Creation
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The name begins with Yod and ends with Yod, and represents all creative energy. It is the power of Elohim brought into the creation of the world. Between the names came forth the image of a flower, like an orchid, one of the double flowers. I realized the Name is the source of youth and renewal in this world. Herein lies the fountain of youth. In my mind, I saw myself running in a wonderful dance and I stood up even while I was still meditating. I began to turn to my left and recalled the sefirot associated with the different directions and the creative forces of G-d they emit into this world. “To the east is Tiferets, the source of a new day. From the North comes G-d’s strength, Gevurah, riding forth. To the West is the foundation of the world, Yesod, where the world grows and is built up. And from the South comes G-d’s kindness, Hesed. Above is the source of prophecy, Netzah. And from below comes the praise of man to G-d, our thankfulness; Hod.”

As I rotated to the left, I saw the name ELOaH turning the clock of life backwards. Extending my arms outward in the shape of a five-pointed star energy entered my head in a beam of light and went forth into the world through my arms and legs. Next, as arms lowered, I became tzayr – ציר – young, a “naar” a youth, a boy. This name is the source of youth and childhood. It is the means of preserving eternal life in the world to come. I saw between the two parts of the Name an endless stream of life pouring forth, the Genesis of the world. I made the following suggestions:

  1. See the world new again with the eyes of a child.
  2. See all people in a good light, trusting.
  3. Grow younger in age.

I opened my eyes to see the youthful light of day. I picked up the Sefer Yetzirah and opened it to a chance page. Before me were the names of G-d to descend and ascend the Elon – }lya – the Tree of Life.[1105]

14.13 Letter Meditations [TABLES]



Meditation 14-6: Double Letters
I was studying the Handbook of Jewish Thought[1106] and Sefer Yetzirah towards the end of Shabbas. In the chapter Judgment (21:2), life, children, peace, and wealth are not covered under the daily judgments. Instead, they are sealed on Rosh Hashanah. The rainfall of the year is sealed on Sukkoth (New Year of Rain), grain is sealed on Pesach, and fruit trees have their well being sealed on Shavuot.[1107]

Table 14-2: New Years
New Years
Holidays – Hagim – \ygj
Items Sealed
New year for People
Rosh Hashanah
Life, children, peace, and wealth
New year of Rain
Sukkoth
Rainfall
New year for Grain
Pesach
Grain harvest
New Year for Trees
Tu B’shevat or Shavuot
Planting of trees for tracking the three years where one cannot eat of the fruit or nuts on Tu B’shevat.
Fruit harvest on Shavuot

MISHNAH. THERE ARE FOUR NEW YEARS. ON THE FIRST OF NISAN IS NEW YEAR FOR KINGS AND FOR FESTIVALS. ON THE FIRST OF ELUL IS NEW YEAR FOR THE TITHE OF CATTLE. R. ELEAZAR AND R. SIMEON, HOWEVER, PLACE THIS ON THE FIRST OF TISHRI. ON THE FIRST OF TISHRI IS NEW YEAR FOR YEARS, FOR RELEASE AND JUBILEE YEARS, FOR PLANTATION AND FOR [TITHE OF] VEGETABLES. ON THE FIRST OF SHEBAT IS NEW YEAR FOR TREES, ACCORDING TO THE RULING OF BETH SHAMMAI; BETH HILLEL, HOWEVER, PLACE IT ON THE FIFTEENTH OF THAT MONTH.[1108]

I recalled a meditation from Sefer Yetzirah on the double letters for influencing the four long-term human fates:

Table 14-3: Double Letters
Letters
Tav – t
Resh – r
Peh – p
Caph – k
Dalet – d
Gimel - g
Bet – b
Channel Upward
Malchuts
To
Yesod
Yesod
to
Tiferets
Hod
to
Gevurah
Netzah
to
Hesed
Tiferets
to
Daat
Gevurah
to
Binah
Hesed
to
Hochmah
Planets[1109]
Saturn
Jupiter
Mars
Sun
Venus
Mercury
Moon
Anatomy
Mouth
Left Nostril[1110]
Left Ear
Right Ear
Right nostril
Left Eye
Right Eye
Meditation
The mouth speaks praise to G-d
The left nostril smells war
The left ear hears dominance
The right ear hears life
The right nostril smells new life
The left eye sees wealth
The right eye sees wisdom[1111]
Day of the Week
Shabbas
Friday
Thursday
Wednesday
Tuesday
Monday
Sunday
Patriarch
David
Joseph
Aaron
Moses
Jacob
Isaac
Abraham
Sefirot Color
Blue
Orange
Lower Eyelid
Upper Eyelid
Yellow
Gold
Red
Silver
White
Vowel Names
(none)
Shurek
Koobbutz
Heriq
Holam
Sheva
Segol
Vowel Symbols
The vowels associate with the upper sefirah of the path.[1112]
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jkm31.png
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Meditation uses
Permute DGBKPRT – דגב כפרת with D – d in place with the sound “th” for children.[1113] Strengthen on Tuesday – twice blessed, good for marriages.

Interpretation Uses
Find day of birth (Wednesday)— planet (Venus), [ruling planet by starts (Venus)] ruling planet by name (Venus), first letter of name sound influences. Name influences – Jewish Thought (21:22).

I studied the Key of Solomon.[1114] The 6th hour of Friday is ruled by the Angel Anael under the planet Venus. These are also the guiding forces of Friday alone.[1115] The influences of Venus are empowered during prayers at this hour. Copper is the metal of Friday and the color is green.[1116],[1117]

Table 14-4: Mother Letters
Upper Sefira
Vowel Name
Vowel Sound
Vowel Symbol
Letter
Elem
Elem meaning
Keter
Kametz
awe
jkm33.png
Aleph
Air
“decree”
Hochmah
Patach
ah
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Mem
Water
“merit”
Binah
Tzerey
ae
jkm35.png
Shin
Fire
“liability”[1118]

Astrology describes four elemental signs: fire, earth, air, and water. Judaism holds that there are really only three elements, while earth, rocks, dirt is akin to life. One may sense a spirit in a rock, stone, or boulder, or even while scooping up some dirt at ones feet. On the other hand, air, water, and fire are less differentiated and do not some to have the same sense of a soul. Instead they are primal elements. In Hebrew there are twelve single letters for the creation of the twelve months of the year, seven double letters for the seven days of the week, and three mother letters for the elements. Plants, animals, and people are kindred souls on our spaceship earth and our spaceship is also a kindred soul.

14.14 Biblical narratives [FIGURE]

14.14.1 Pinchas

Meditation 14-7: Pinchas
A breathing meditation led to a visualization of colors (auras) behind others.[1119] I journeyed to the time of Pinchas and saw the unruly crowd before Moshe and Aaron. They were parading their Midianite women as Zimri slept with one. Pinchas who was depressed was all of a sudden filled with the souls of the first two sons of Aaron and his head lifted. He knew clearly what to do and there was no rage or even anger. He slew Zimri and the Midianite woman for his jealousy for G-d and the crowd quieted. Pinchas’s composure was self-evident and his right to priesthood secured. As he [Pinchas] did not die, Elijah was also jealous for G-d and a Cohen.[1120] Pinchas’s life will end when a full love of Israel fills his soul and the sanctity of G-d is secure in all Israel, (at the end of days?)

I also saw the tragic bus bombing in Ramat Gan in my mind and experienced the shock of the dead and the sorrow of their relatives. It is G-d’s intention to reveal the closeness of Am Israel with Eretz Israel and that only the Jews can have this relationship with this land. I also asked of what to do in life. Money is gathered in the west (US) to sow seed in the east (Israel). Yesod is in the west and Tiferet in the east. Joseph accumulated the wealth of Egypt; Jacob was the source of the seed of Israel in Israel. Gather in the west to sow in the east is the way.

Walking meditation is halacha[1121], since walking makes one aware of following G-d's will. Blessed be the Lord, G-d, King of all the Universe who revealth all dvarim [words].[1122]

14.14.2 Adam and Eve

Meditation 14-8: Adam and Eve
I played the Progressive Relaxation Tape. I started in a beautiful meadow and prayed to Hashem with the grasses around me.[1123] I ascended a tower of faces. This was the ladder through Yetzirah to higher worlds. I asked G-d of the mystery of Lilith. This was Adam’s first wife, other half, separated from him[1124]. She was the object of his lust, but he did not love her for his wife (Zohar 27b p. 105). Her children were winged demons of a thin body who spread throughout the world and one would be the tempter of Hava [Eve] in the garden.[1125]

I asked G-d further on the meaning of this story. Adam rejected Lilith for a desire for someone similar to himself. But, there are deep mysteries why an opposite is a test of our choice in marriage. I pressed Hashem for the answer to this mystery. I pounded on the Gate of Knowledge that I may know it. The answer lies with David Hamelech who is a descendent of Ruth,[1126] of Moab, of Lot, of Seth who replaced Kayin.[1127] Within every soul in this world is a unique part of Adam Kadmon.[1128] The soul that David received, though tainted initially, brought with it great initiative that carried his ability to be king. This idea I learned yesterday on Shabbas from an article stating, “Kingship was not found in the Jewish people due to the lack of pride of Moav.[1129]” Kayin descended from the first wife of Adam.[1130] Hevel was from Hava. The source of the pride of Moshiach comes from Adam’s opposite Lilith. Seth replaced both Hevel and Kayin and for this reason was not taken away by the demons of Lilith. How do we know that Seth replaces Kayin:

Eve said, “G-d has granted me other offspring in the place of Hevel.” (Genesis 4:25)

The word ‘other’ alludes to Kayin. This occurred after the death of Kayin. [1131]

Figure 14-2: Cain and Abel
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So the deep mystery of the choice of one’s wife returns to the beginning and the choice repeats itself in every generation. Praise to Hashem and much gratitude for being permitted this knowledge[1132].[1133]

Lilith was very beautiful and Adam was proud of her and took her. This is the source of pride necessary for Kingship. The children of this marriage were demons. A marriage for appearance or wealth alone will not produce good offspring. Nevertheless, Seth had both the goodness of Abel and a touch of pride from Cain. Pride in one’s wife is an ingredient for this balance. Women have the same dual choice and this is often the basis of their attraction to the ‘wrong man’. In essence a touch of pride elevates goodness into leadership.

14.14.3 Isaac and Rebecca

I was studying Ahavas Chesed – loving kindness by the Chofetz Chaim in the morning. He quotes from Chazal, “He who only occupies himself with Torah study and not with kindness is as if he has no G-d.”[1134] That night Ira led the healing meditation at Beth Shalom:[1135]

Meditation 14-9: Isaac and Rebecca
I visualized Sarah pregnant with Isaac. I sensed her satisfaction with being B’rayon – pregnant and the good feeling about the child she carried. My search for Isaac brought me to a vision of him as a young man. I saw him in the fields amongst the grasses praying to G-d. He had long golden hair and was handsome in form. Nevertheless, what distinguished him most was the smile on his face and the joy in his heart. I was amazed by his energy in prayer and play in the fields and his joy and dance before Hashem. Isaac’s blessings were multiplied by his fun loving spirit. I introduced myself to Isaac and we shook hands. Isaac asked me, “what do you do?” I told him I learn Torah. He said, “No, learning is not doing. I asked you what are you doing with your life?” I told him I work. He said, “No, what are your deeds? What are your actions in life? What are you doing that distinguishes your life?” I told him I once taught in a senior center. He said that was good and “what are you doing now?” I said I am writing a book. He said, “that’s OK, but what else are you doing?” The point of these questions was the emphasis Isaac placed on doing and action in life as opposed to learning. For Isaac, even playing was an aspect of doing and an important part of life. I tried to reconcile this attitude with Isaac’s childhood experience of almost being sacrificed. Isaac said that it was a long time ago and behind him. Ira suggested after the meditation that when a person has a near death experience, one develops a greater sense of urgency to enjoy every moment of life. Instead of an emotional scar, Isaac became a very happy child who enjoyed nature and the world around him.

Doing implies taking chances occasionally. Certainly we will all make mistakes, but without doing we will not find them, correct them, and lead a better life. Doing applies to marriage as well. Isaac married Rebecca without doing an intensive personal search himself. This was a risk; nevertheless, his marriage was joyful. People whose marriages do not work out should not be unhappy but should take what they learned with new joy into their life.

I saw Rebecca riding on her camel and then alighting before Isaac as he wondered who she was[1136]. Eleazar led her to the camp and Rebecca took Sarah’s tent and renewed the rituals of Sarah. Isaac was overjoyed with Rebecca, his wife and their love ran very deep. I asked Isaac to take me to meet his wife and he led me up a hill to what is know today as Hebron and I saw a tent in the distance. We came up to the tent and Isaac called his wife who came out to meet us. She was short with youth in height and she reached to cling to the side of her husband. Her face was also lit up with the joy of youth and love. Isaac mentioned something about food and drink and Rebecca said that the table is already prepared. I saw an ordered table set with light and food and drink within the tent. When I saw Rebecca, I saw her with a pitcher volunteering water for Eleazar to drink and for his camels. Her life was one of action as well.

I sought to know where they were residing and why I saw them so young. I saw the gold of the grasses blowing in the wind and realized with Isaac’s guidance that this place too was found in Gevurah. Gevurah is the 5th sefirot and epitomizes action and doing in life. The number 5 is associated with movement. The angel Gavriel is the one associated with rescuing the Jewish people in the time of Daniel and calling out to Abraham to end the test of sacrificing Isaac. The world of Gevurah is associated with nature and enjoying life besides the rigor, discipline, and judgment as traditional associations. The name of G-d associated with Gevurah is Elohim which represents natural law in our world. Fun is part of the opportunities of life in this world and should be embraced wholeheartedly.

14.15 Heaven Visions

Seven Doubles: With them were engraved Seven Universes, seven firmaments, ...
(Sefer Yetzirah 4:15)

Having an authentic vision requires careful preparation. By learning descriptions of firmaments, palaces, chambers, or places of other mystics, one can attempt to duplicate their visions during a meditation and learn more details of these worlds. The descriptions are only a guideline and the journey is only for those whose longing is strong.[1137]

Table 14-5: Reflections of the Seven Universes
Universe
Asiyah
Yetzirah
Beriyah
Atzulut
1
Day 1 or 1st thousand years
Watch 1 of angels
Holy of Holies – Kodesh Kedoshim
Kindness - Hesed
2
Day 2 or 2nd thousand years
Watch 2 of angels
Desire – Ratzon
Strength - Gevurah
3
Day 3 or 3rd thousand years
Watch 3 of angels
Love – Ahavah
Splendor - Tiferet
4
Day 4 or 4th thousand years
Watch 4 of angels
Merit – Zekhut
Eternity - Netzah
5
Day 5 or 5th thousand years
Watch 5 of angels
Luster – Nogah
Thankfulness – Hod
6
Day 6 or 6th thousand years
Watch 6 of angels
Essence of Heaven – Etzem HaShamayim
Righteousness – Yesod
7
Day 7 or 7th thousand years
Watch 7 of angels
Brickwork of Sapphire – Livnat HaSappir
Kingship - Malchut


14.15.1 Seven Heavens

Text ‎14-2: Chagigah 12b-13a on the Firmaments
R. Judah said: There are two firmaments, for it is said: Behold, unto the Lord thy God belongeth heaven, and the heaven of heavens. Resh Lakish said: [There are] seven, namely, Vilon, Rakia’, Shehakim, Zebul, Ma'on, Makon, and ‘Araboth. Vilon serves no purpose except that it enters in the morning and goes forth in the evening and renews every day the work of creation, for it is said: That stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia’ is that in which sun and moon, stars and constellations are set, for it is said: And God set them in the firmament [Rakia’] of the heaven. Shehakim is that in which millstones stand and grind manna for the righteous for it is said: And He commanded the skies [Shehakim] above, and opened the doors of heaven; and He caused manna to rain upon them for food etc. Zebul is that in which [the heavenly] Jerusalem and the Temple and the Altar are built, and Michael, the great Prince, stands and offers up thereon an offering, for it is said: I have surely built Thee a house of habitation [Zebul], a place for Thee to dwell in for ever. And whence do we derive that it is called heaven? For it is written: Look down from heaven, and see, even from Thy holy and glorious habitation. Ma'on is that in which there are companies of Ministering Angels, who utter [divine] song by night, and are silent by day for the sake of Israel's glory, for it is said: By day the Lord doth command His lovingkindness, and in the night His song is with me...

And whence do we derive that it is called heaven? — For it is said: Look forth from Thy holy habitation [ma'on], from heaven. Makon is that in which there are the stores of snow and stores of hail, and the loft of harmful dews and the loft of raindrops, the chamber of the whirlwind and storm, and the cave of vapor, and their doors are of fire, for it is said: The Lord will open unto thee His good treasure, But are these to be found in the firmament? Surely, they are to be found on the earth, for it is written: Praise the Lord from the earth, ye sea-monsters, and all deeps; fire and hail, snow and vapor, stormy wind, fulfilling his word! — Rab Judah said in the name of Rab: David entreated concerning them, and caused them to come down to the earth. He said before Him: Lord of the universe, Thou art not a God that hath pleasure in wickedness; let not evil sojourn with Thee; righteous art Thou, O Lord, let not evil sojourn in Thy abode. And whence do we derive that it is called heaven? For it is written: Then hear Thou in heaven, Thy dwelling place [Makon].

‘Araboth is that in which there are Right and Judgment and Righteousness, the treasures of life and the treasures of peace and the treasures of blessing, the souls of the righteous and the spirits and the souls which are yet to be born, and dew wherewith the Holy One, blessed be He, will hereafter revive the dead. Right and Judgment, for it is written: Right60 and judgment are the foundations of Thy throne. Righteousness, for it is written: And He put on righteousness as a coat of mail. The treasures of life, for it is written: For with Thee is the fountain of life. And the treasures of peace, for it is written: And called it, ‘The Lord is peace’ And the treasures of blessing, for it is written: he shall receive a blessing from the Lord. The souls of the righteous, for it is written: Yet the soul of my lord shall be bound up in the bundle of life with the Lord thy God. The spirits and the souls which are yet to be born, for it is written: For the spirit that enwrappeth itself is from Me, and the souls which I have made. And the dew wherewith the Holy One, blessed be He, will hereafter revive the dead, for it is written: A bounteous rain didst Thou pour down, O God; when Thine inheritance was weary, Thou didst confirm it. There [too] are the Ofanim and the Seraphim, and the Holy Living Creatures, and the Ministering Angels, and the Throne of God; and the King, the Living God, high and exalted, dwells over them in ‘Araboth, for it is said: Extol Him that rideth upon Araboth whose name is the Lord. And whence do we derive that it is called heaven? From the word ‘riding’, which occurs in two Biblical passages. Here it is written: ‘Extol Him that rideth upon Araboth’. And elsewhere it is written: Who rideth upon the heaven as thy help. And darkness and cloud and thick darkness surround Him, for it is said: He made darkness His hiding-place, His pavilion round about Him, darkness of waters, thick clouds of skies. But is there any darkness before Heaven? For behold it is written: He revealeth the deep and secret things; He knoweth, what is in the darkness, and the light dwelleth with Him. — There is no contradiction: the one [verse] refers to the inner chambers, the other to the outer chambers. And R. Aha b. Jacob said: There is still another Heaven above the heads of the living creatures, for it is written: And over the heads of the living creatures there was a likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above. Thus far you have permission to speak, thenceforward you have not permission to speak, for so it is written in the Book of Ben Sira: Seek not things that are too hard for thee, and search not things that are hidden from thee. The things that have been permitted thee, think thereupon; thou hast no business with the things that are secret.

“Rabbi Yehudah stated ‘There are two heavens...’ Reish Lakish maintains there are seven heavens, namely: Curtain – Vilon, Sky – Rakiya, Mills – Shehakim, Residence – Zevul, Abode – Maon, Arsenal – Machon, and Plains or Wide Spaces – Aravot.” The Kesef Mishnah explains: “Rabbi Yehudah and Reish Lakish do not disagree; rather, Rabbi Yehudah counts the visible heavens only, whereas Reish Lakish also counts the celestial aspects...”[1138] Reish Lakish explains the following items:

Table 14-6: Seven Heavens
Heaven
Description
Vilon
(heaven)
A ‘curtain’ that separates us from that which is above
Rakiyah
(heaven of heavens)
Contains the sun, moon, stars, and zodiac and all the Heavenly Hosts
Shehakim
The mills grind manna for the righteous in the World to Come
Zevul
Holds the alter upon whih the angel Michael, the great minister, offers sacrifices
Maon
Here groups of angels chant song
Machon
Stores snow and hail which are usually a blessing in the holy land.
Aravot
Contains righteousness and justice, the vaults of life and peace and the valuts of blessing, the souls o fthe righteous, spirits and souls to be born in the future and the dew with which G-d will resurrect the dead.

Rabbi Lakish holds that in the five highest heavens, the objects are not physical objects. Snow, hail, and dew are metaphors for the beneficience which descends from above. “Rabbi Yehudah only counts the lower two heavens that are visible to the physical eye, containing objects such as the sun, moon, and stars.”[1139]

“Rabbi Yehudah stated: ‘There are two heavens, as it is written (Deut. 10:14), ‘The heaven, the heaven of heaven, the earth and everything in it, all belong to G-d.” This is hinted at in the word echad: ‘the chet [numerically equivalent to eight] alludes to the seven heavens and the earth; the dalet [numerically equivalent to four] alludes to the four corners of the world.’[1140] And the aleph that precedes [numerically equivalent to one] is for the “The heaven, the heaven of heaven, the earth and everything in it, all belong to G-d.”

14.15.2 Seven Palaces

Perkei Hekhalot – Chapters of the Palaces[1141] contains a formal description of these palaces. The following contains my own personal experiences of these heavens. In the world of Yetzirah there are seven palaces.[1142]

Meditation 14-10: Yetzirah Ascent of the Seven Heavens
I played the Earth, Wind, Water, and Fire tape for hypnotic induction. Initially I saw a pool of cool blue green waters and descended into a deep hypnotic state.

I descended the stairs and opened the door into Shamayim. I was below looking up at the stars of the night. Everything was quite spectacular.

Eventually I saw a waterfall of fire and swam up it into the 2nd heaven. I swam towards the source. I saw two activities. First I saw a rope of angels being pulled out of the waters and as they parted each one took its own shape. Simultaneously there was a rope of angels returning into the waters. I placed myself into the form of one of the angels being born. I came to the waterside and reached in, lifting the liquid fire above my mouth so that my hand did not come into contact with my face. A few drops fell into my mouth and I began to sing praises to G-d. I was filled with joy and understood the pleasures of these angels. For them a day is eternity.

I then strove to enter the 3rd heaven, but found many barriers. There was no path to Zevul – זבול and I remembered only two of the names of the “Prince”. I tried Meattah and Metatron, but they had little effect. I gave myself a hypnotic suggestion to wake for 30 seconds, retrieve Cohn-Sherbok’s ‘Jewish Mysticism’,[1143] lookup the names and reenter the hypnotic state. This worked perfectly and I retrieved 2 more names for the Prince. They were Kimos and Sanas. The second is the name of the Guardian who appears like a manticore[1144] with the head of a human and the body of a lion.

The Guardian came down and swept my soul out of my body raising me to the entry point. I looked like a quasit with 2 thin wings and a mere spark of light for my head. It was a bit dehumanizing at first. I realized soon enough that he wasn’t the Prince and would not let me pass. I asked to go beyond but he said wait, “I can give you any knowledge in the world that you would like to know.” He claimed to be able to reveal the purpose and truth behind all my current struggles as well as the answers to what would happen in the future. I saw upon his shoulder and then above his head a snake hissing a way and realized the meaning of the tempter in the garden upon the Tree of Knowledge. I said that all knowledge I need to know has been given to us in our world and I took the position of the GRA and did not take the gift. Still I could not pass. I prepared another hypnotic suggestion and awoke and saw the name of the merkavah (Halvayah) associated with this heaven.[1145] Once I knew this name, I felt the Guardian slipping away with the snake. I did not even need to utter the name.

A small angel came down and I raised my arms above my head and I was lifted into the third heaven proper and brought to the Prince. I gazed only at his beard and saw the 13 attributes of Hashem hanging there. I uttered them in my mind. I felt the appearance of the Prince like the emperor but of more whiteness and mercy sitting on the throne. There was an opportunity to ask questions here as well but I did not pursue it. At this point, I do not believe any harm would have ensued.

Instead I requested to ascend to the world of the Torah, since the Torah was given to us in this world to answer all of our questions. I focused on the name ערפל and saw the mist at the entrance of Moshe’s tent. I also saw the fog hanging on Mt. Sinai. At this point I decided to return. I was very tired.

Eventually I gave myself a suggestion to be refreshed and counted myself up to ten and into the awakened state.[1146]

14.15.2.1 Shamayim (Sham – Mayim : There is water -> Firmament)

This is the location of the Sun, Moon, planets, and stars. Yet how can this be since we see them in our world and know of their places. I have seen a star in Yetzirah and its light source is a precious soul that serves Hashem like an angel.[1147] Some of these souls were once from our world, others are of angelic source.

Rabbi Isaac said, ‘It is a five-hundred-year journey from the earth to the firmament, as it is said, “that your days may be multiplied, and the days of your children ... as the days of the heaven upon the earth” [Deuteronomy 11:21]. The thickness of the firmament is a five-hundred-year journey. The firmament contains only the sun, moon and stars but there is one merkavah therein. What is the name of this merkavah? It is Rekhesh [swift steed], as it is said, “Bind the chariot [ha—merkavah] to the swift steed [Rekhesh]” [Micah 1:13]. The waters above the firmment are a five-hundred-year journey, as it is said, “And God called the firmament heaven [Shamayyim].” Read not Shamayyim but Sham Mayyim [Water is there]. How is it formed? It is like a tent, as it is said, “It is he that sitteth above the circle of the earth ... And spreadeth them out as a tent to dwell in.” It is fashioned in no other way than as a dome. It is thicker than the earth; its edges reach to the sea and the wind enters in at the sides in order to divide the upper waters from the lower waters.

14.15.2.2 Shemai Hashamayim (Water above the Waters -> Nehar Di-nur)

In this heaven new angels are born each day to utter praises to Hashem. They are born from the spring of fire each morning. They first dip their hands into the fiery waters and bring a taste to their mouths. Then they sing the holy Kadosh to Hashem and praises from sunrise to sunset.

14.15.2.3 Zevul (Habitation -> prince)

זבול
This heaven is the place of the “prince”. He is surrounded by his ministering angels. He is called Meattah for he is from G-d. This heaven may be the residence of Zer Anpin in the world of Yetzirah.[1148]

The Prince is in no other place than in Zevul. He is the very fullness of Zevul and before him there are thousands and myriads of myriads who minister before him. Concerning them Daniel says, ‘I behold till thrones were placed ... A fiery stream ... Thousand thousands ministered unto him’ [Daniel 9-10]. What is his name? It is Kimos. Rabbi Isaac said, ‘Meattah is his name.’ Rabbi Inyanei bar Sisson said, ‘Bi-Zevul is his name.’ Rabbi Tanhum the Elder said, ‘Atatiya is his name.’ Eleazar Nadvadaya said, ‘Metatron, like the name of the Power.’ And those who make theurgical use of the divine name say, ‘Sanas is his name; Kas, Bas, Bas, Kevas is his name, like the name of the Creator of the world.’ And what is the name of the merkavah that is in Zevul? Halvayah is its name concerning which David said, ‘To him that rideth upon the heaven of heavens’ (Psalms 66:34).

14.15.2.4 Araphel (Fog or mist -> Torah)

ערפל
This is like the morning mists and clouds that cover mountaintops. Moshe’s tent was said to be enclosed in araphel when the Shechinah dwelled within. It represents Mt. Sinai and the place of the giving of the Torah.

14.15.2.5 Shehakim (Heavens)

שחקים
The rebuilt Jerusalem is prepared in this heaven. The Temple, Table, Ark, Menorah and all the utensils are here.

14.15.2.6 Mahon -> Aravot

It is five hundred year journey from Shehakim to Mahon. In the midst are the storehouses of snow and hail as well as the rewards for the righteous and punishments for the wicked. Five hundred years further is the Aravot whose merkavah is called Av bu which means cloud. There are some souls yet to be born.

14.15.2.7 Throne of Glory

This is the heaven of the Throne of G-d.

The descent from the heaven of the ‘Throne of Glory’ leads to the place of the Merkavah or the ‘Throne of G-d’. Beneath the throne souls await their entry into our world.

14.15.3 Seven Chambers

In the world of Beriyah there are seven chambers.[1149] Rabbi Yaakov Culi discusses the seven chambers in his monumental work, the Me’am Lo’ez, “went out from a strange speaking people”.[1150]

14.15.3.1 Brickwork of Sapphire – First Chamber


The first chamber [is called the Brickwork of Sapphire (Livnath HaSappir)]

It contains two angels, one on each side, under the direction of a great angel [called Tahariel]. He stands at the gate of this Chamber; by his side are myriads of fiery angels, with eyes all over, each holding a burning rod.

When a soul leaves this world, it must pass before this angel. If it is not sullied by sin, the presiding angel opens the gate of this Chamber and allows it inside. But, if the soul is defiled by sin and naked, not clothed in good deeds, it is shoved to the other side of the chamber, where there is a great angel presiding over thousands of harmful angels. They grasp the soul and beat it severely, leading it to purgatory [Gehenom], which is the place of judgment.

Another duty of this holy angel is to oversee prayer. Each prayer passes through this chamber....

14.15.3.2 Essence of Heaven – Second Chamber

The second Chamber [is called the Essence of Heaven (Etzem HaShamayim).] It has three gates, two of which are closed, and one of which is open. [Overseeing the open gate] is an angel [called Orpeneyel, who is also] in charge of the three directions south, north, and east. Under his supervision, two other angels stand by the two closed gates.

In the time of the Holy Temple, the Sanhedrin (Supreme Court) had the power to inflict the death penalty. When a person is put to death by this Court, his soul ascends to this Chamber, where it is greeted by the presiding angel. The same is true of the soul of a person killed by gentiles.

If a person has been killed by the gentiles, his image is engraved on [the angel’s] vestments, and he brings it to the highest heaven. There, this person is recorded in the Great Book.

If he has been put to death by the Jewish courts, the angel overseeing the open gate greets his soul. It then conducts this soul all around the Chamber, until it arrives behind the two closed gates where it is shown the good reward given to all those who keep the Torah. The soul experiences great jealousy and extreme anguish for not having kept the Torah.

The angel then opens the east gate, comforts this soul, and allows it to enter. It is welcome inside, since its sins were expiated when it was put to death by the court.

In this Chamber are many kinds of garments prepared for the ones who present themselves before G-d. Every time a person observes the commandments with good intentions, not with any ulterior motive, a beautiful garment is prepared for his soul by the supervisors of this Chamber. When he passes away, his soul arrives in this Chamber. The angel who made his garment sees this soul coming, takes the garment, and accompanies the soul to the River Dinur.

Every soul must immerse in this river to purify itself, since there is no one who has never sinned.

Some souls are burned in this fiery river. They cannot leave it until the morning hours when the south wind blows. This is the time when all such souls are restored, singing praise to G-d and returning to their place. In this manner, souls behave like angels.

If this soul is perfectly pure, it can emerge from the river immediately. It is then dressed in its garment, and brought up to the heavens, into the domain of Michael, the greatest of all angels, who oversees Israel. Michael then offers this soul as a sacrifice to G-d [on the altar on high]. The soul then attains high status, and is allowed to remain permanently in this holy place...

14.15.3.3 Luster – Third Chamber

The third Chamber [called Glow (Nogah)] is more radiant than the first two. It has four gates, one in each direction, with an angel in charge of each one.

The first gate faces south with the angel Malkiel in charge. The second gate faces east and is the source of life and death. Gazriel serves here transferring writs from the angels of the first gate to the angels of the second gate led by Azriel.[1151] The second gate is open only on Shabbat, Rosh Hodesh, and after Mincha on Yom Kippur. The third gate faces north and here judgments are set for each person’s sins. These include poverty, sickness, and troubles other than death. Kaptziel presides here. Only complete repentance or tears can open the third gate. The forth gate is to the west, and holds the cures and remedies for all illnesses. Padiel presides here. He receives the prayers of thoses suffering and is an advocate who speaks up for the person seeking to save him from infirmity.

Before a soul ascends to the heavens, it is inscribed with the twenty-two letters used in writing the Torah, from Alef to Tav. It is then immersed in the River Dinur, where these letters are renewed as twenty-two lights.

14.15.3.4 Merit – Forth Chamber

The fourth Chamber, [known as Merit (Zekhuth)] is the most important of all, since G-d’s greatness is made known to the world through it. It is prepared for those who keep the commandments of the Torah, and in it all judgments are made, whether for good or for evil.[1152]

When birds fly high in the sky, they can become aware of such decrees, and they tell them to the birds on the earth. The night spirits also reveal these things in dreams, telling a person of evil that is coming to the world. If the decree affects a nation, the order of the world, or drought, it is announced in many places, until the government becomes aware of it.

14.15.3.5 Love – Fifth Chamber

The fifth chamber [is called Love (Ahavah)]. ...

In this chamber there is a Force [called Suriah] who has four colors white, black, green, and red. Under his direction are many angels who oversee all the gates. All the keys are in his hand and it is he who opens all the gates and locks them. All the mysteries are also given to him. Three times each day all the angels come into this Chamber, and he nourishes them.

In this chamber are all the souls which are destined to be born, as well as the form of every future body. Since the world was created this place of souls has never been empty.

Hakodesh Baruch directs Suriah who commands the gate keepers to open the gates of heaven which include the Gates of Repentance.

14.15.3.6 Desire – The Sixth Chamber

The sixth chamber [is called desire (Ratzon)]. ...

The presiding angel in this Chamber [Raziel] is the greatest and most important of them all. All the divine mysteries are given to him.

...
In this Chamber there are other angels [Shakhniel, Azuziah, Yehudiah, and Azriel,] who oversee the voices of young children who study Torah in school. The breath exhaled from these children’s mouths is clear and pure, without sin. These angels take this breath and bring it up to heaven, where it sustains the entire universe. This is most precious in G-d’s eyes.

14.15.3.7 Holy of Holies – The Seventh Chamber

The seventh Chamber, which is called the Holy of Holies (kodesh Ha Kadashim), is the most excellent of all. It is sealed and concealed from all eyes. It is to this chamber that holy souls come when they leave the world, and here they delight in the radiance [of the Divine Presence]. Here they remain until the coming of the Messiah [and the Resurrection].

14.15.4 Seven Worlds


Healing Meditation. Chant tape followed by instrumental. Discussed homeless situation prior to meditation. I saw that part of the healing process for homeless people would be to live in the rural country. Closeness to natural beauty heals the soul.[1153],[1154]

Meditation 14-11: Journey through the Seven Heavens
1st Heaven
The 4 angels led us through the 1st palace. There resided the homeless who had suffered in this world with walls of small angels playing soothing musical instruments. They walked stress-free in this world. We met the protector of the palace whose face was his full body. There was a staircase in the back that ascended to the second palace.
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2nd Heaven
Here was Alyssum, a lake, and surrounding grasses. The world was guarded by a small druid with a keen mind. There were artists along the lakeside drawing. He led us through the forest to the base of a mountain. After ascending the mountain, I passed through the clouds, the firmament into the 3rd world.

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3rd Heaven
Here were astrologers and healers who had spent their lives on spiritual pursuits. The sky was dark and the piercing lights of the stars and planets were brilliant. The astrologers were in heaven. Passing through an arch led to the 4th world.

4th Heaven
This was a mirror of Israel, the Dead Sea and desert. Here the prophets of old walked. My guide was Isaiah who asked me what I had learned. He told me I understood the prophecies about the anointed well. He said I would find answers in Malachi.[1155]



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5th Heaven
All entities in this heaven were in a lightning energy. I held my guides hand for stability. [This world exists in raw visual energy.]

6th Heaven
The sixth world is entirely audio. The words of the Tzaddikim were all that I heard.

7th Heaven
This is the world of fragrance, closest to Hashem. The fragrance is that of goodly women whose souls are highest of all in heaven.

Follow up – June 16, 1995
When you share your bread with the hungry, bring the outcast poor to your home,
When you see the naked and clothe them, hide yourself not from your own flesh ...
Then you shall call, and G-d shall answer, You shall cry out, and He will say, “I am here.”
(Isaiah 58:7,9)

14.16 Conflicting Visions

Different religions have mutually exclusive theology. How do different tenants of truth manifest with complete spiritual conviction in different religions?

Meditation 14-12: Different Religions, Different Visions, Joy and Bliss, Deeds and Feelings
I beheld Uriel before me, Michael at my right, and Gavriel with stern face at my left and Raphael the healer behind me. The angels elevated me to the plane of angels and carried me in on a parapet before them. These angels pushed me higher and I ascended above the skies beyond the stars. Eventually I saw a distant light, the Source of all. I headed towards the light and as I got closer, I saw the guardian Angel before me. This angel protects creation from consumption in the Light of G-d.[1156] This angel’s name is Metatron.

Metatron asked, “what are you doing here mortal, son of man?” I said I seek to go to the Light. He asked, “Do you have a question?” I said I had not thought about it. He said, only with a question may you advance. I thought about understanding how it is that different people of different faiths have spiritual revelation of contradictory truths? He said, “This answer is not to be found in the light.” I sought to pass anyway and with my longing to know he let me through.

When I got to the perimeter, I entered into the light and my material body was shattered away.[1157] I began to see with the sight of G-d. I beheld the world as it is with each religion, and the buildings of their worship, and the times of the services of their year. I saw that G-d sees each uniquely with delight. Their ideas are irrelevant to Him in most ways. Instead, at this level, G-d’s will is sight oriented. This is the higher Sight, not the sight of man. What is the higher Sight? This is Seeing with creation. G-d beheld the rivers and canyons, trees, people, and endless rolling hills and they came into being. Their continual manifestation G-d beholds as well.

Ultimately, there is being here and a nothingness of ideas. Those longing for G-d may attach to the Being. In their longing, they may experience the spirit of G-d in their ideas.

G-d does not care if their ideas are silly, for in G-d’s Sight all ideas are silly.

As I was one with G-d’s identity, “I gazed across the land and I beheld those suffering and calling to me. I hear and I bring them close, if not in life, in the world hereafter.[1158] I saw Yeshua ben Yoseph on the cross, dieing, calling out to me, ‘Why hast Thou forsaken me.’[1159] I brought him close after death.”

I witnessed him in G-d’s arms[1160] always with his face turned up to G-d’s. G-d said, “He stays very close to me. He longed to save the people of the world and longed most for me.” I asked yeshua ben yoseph, “Does this mean you wanted people to worship you?” He was surprised and said, “No, of course not, there is only G-d to worship.”

In the light of Being that dissolves ideas I wondered about G-d and man, and sensed the idea that ‘man becomes god and god becomes man’.[1161] For in the realm of Being, who we are, is a merging of identity. This is a temporal merging I thought. I considered Moses who walked in constant communication with G-d and yet maintained his own identity. G-d said there is a point after death where one merges with the light and becomes one with G-d. This is a temporary merging.

Reality and longing are one.[1162] Moses longed to G-d and brought down the Torah. Moses wanted to know how to make the people better, and G-d revealed the Ten Commandments. Moses drew down the Torah from heaven by longing. I saw in this manner that G-d invested the words with meaning by number, by crown, by vowels, by notes, and by codes.[1163]

“The Jewish people are My chosen people because they needed me most, they longed for Me most. I came to their longing and brought them close.”

G-d is concerned that there is joy and bliss in the world; He is not concerned about religions. Deeds and feelings of people reach the highest heavens. G-d wants us to be happy!

Validating spiritual experiences, happen in different cultu