1185 Introduction to Guided Meditations on Archangels (mp3) 15:58 (free)

One of the basic kabblistic methods for meditation is through the use of the imagination, which works quite well for working with different forms of energies that are often used to give definition to characteristics of angels. There are thousands of such forms in Western tradition that cover a wide array of magical capabilities. Our focus is on the primary archangels that are commonly discussed in mystically oriented commentaries, practices and meditations. The book INVOKING ANGELS (SoundsTrue) has a CD included in an slide folder inside back cover.

1170 Niggunim as Spiritual Practice (free)

1170

The Niggun as a Spiritual Practice: A niggun is a wordless melody that can be chanted repeatedly. In days past, well known rabbis would often spontaneously create a niggun that in its own way communicated a powerful emotion, and perhaps even a teaching. Some of these niggunim (pl) captured the imagination for the students of a teacher and became associated with that rabbi. Thus there are numerous melodies that can be identified as “teachings” of specific rabbis.

In our time the most prolific creator of famous niggunim was Rabbi Shlomo Carlebach. He actually created thousands of melodies, dozens of which are recorded. We have recorded sound bites of a dozen niggunim, most of which are associated with Reb Shlomo. If you learn a couple of these, you probably will make a big hit at the next Sabbath dinner you attend, for these melodies cut across all denominations of Judaism and can be heard in Reform, Reconstructionist, Conservative and Orthodox homes. Pick the ones you like and repeat them until you know them.

The following niggun was written by our friend Eliezer. If you come up with a good niggun, send it on and we may add it to the list. The following ten Niggunim are very short and  only available through this website. When normally sung, a niggun often lasts for many minutes until it reverberates in the heart. To hear about a ten minute medley of short niggunim, go to Songs and Chants on this website and click 1171.

1163 Sheviti: Ado-noy is Inseparable

1163 SP

SHEVITI: “I place Adonoi before me (face-to-face, touching, integrated, not two, never a separation from the beginning) always (eternally).

The most important “goal” (realization) of Jewish mystics was to merge with the Presence in a way that there would only be a Oneness. The difficulty with the language of the dualistic world is that of subject and object, I and you, God and Its Creation, and so forth. But advanced mystics appreciate that this duality is only a relative distinction and that the ultimate truth is that there can be no separation from the start. So, we are always at one with the Source, we only need to come into the full realization of the true nature of this (so-called) creation.

1162 Ohr Hadash: A New Light Shines

1162 SP

OHR HADASH: “May a new light shine upon zion (our potential for higher consciousness), and may all of us merit its light.”

If we are able to take the politics out of the word “zion,” which originates from the mountain named Zion in Jerusalem, and interpret the meaning of Yaru-shalom as a place of inner peace, then in this melody we are calling out for a new light to shine upon us in a way that we can merit (integrate) this light in such a way as to bring about a new plateau of expanded consciousness. This is what Awareness is about, an inner-connectivity that will raise to new heights.

1161 Elohai Neshama: This Soul is Pure

1161 SP

ELOHAI NESHAMA:“My merciful God (Elohai), the soul (neshama) that you placed within me, she (this soul) is pure.” 

As discussed in other places, there is a part of the soul that is always connected to its Source, and thus by definition has an aspect of purity. This is an empowering notion, much along the lines of the idea that each breath is an affirmation, So too each remembrance that there is a pure soul operating within each of us this can raise our spirits every time we imagine a gentle light glowing from within.

1160 Ado-noy, Ado-noy: 13 Attributes

1160 SP

THE THIRTEEN ATTRIBUTES: “Adonoi(1), Adonai(2), God of mercy(3), compassion(4) and grace(5); patience(6), great love(7), and truth(8); who protects love for the multitudes(9), who can support those who fail(10), or who have outbursts(11) and make harmful mistakes(12)—even all this, It cleans, purifies and washes everything away(13).”

The thirteen attributes come directly out of Torah, in the section when Moses has gone up the mountain to get the tablets of the commandments, and the essential teachings regarding these attributes is that this is a guide for living a life of consciousness and connectedness. These attributes are obviously and intentionally difficult to clearly define, leaving a great deal of room for interpretation, but no matter what is derived, it will provide guidance for those who want to live a life that leads to God Consciousness. The music associated with this is a melody widely known because it is chanted around the world on the High Holy Days.

1159 Yihiyu: Freedom of Expression

1159 SP

YIHIYU: “May the words of my mouth and the meditation of my heart be acceptable to you, the unknowable transcendence (Adonoi), that which holds me strong and raises me to the heights.”

This is a call to our inner guide to help this body and its voice to speak clearly and truthfully what it needs to say, from a place of integrity and expanded consciousness, and not to get distracted by our own egos, and our potential to be motivated by greed, or hatred, or worse yet, indifference.

1158 Shema Yisrael: Presence is Oneness

1158 SP

SHEMA YISRAEL: “Shema Yisrael, Adonoi Elohainu, Adonoi EHAD. Hear, O Israel, the Lord, our God, the Lord is ONE!” 

This is viewed as the most important teaching that Judaism has given to the world, that there is only One God, call it what you will. The esoteric teaching in this statement is that the transcendent nature of the Source (Adonoi) is identical with the immanent Presence (Ehohainu), what seems to be a dichotomy is really a unification. God-ing is Oneness, ever-present, always.

1157 Kadosh Kadosh Kadosh: Angels Praising the God of Multitudes (mp3) 5:53 (free)

“Holy, holy, holy is the Lord of Hosts (Adonoi Tzvaot); the whole world is filled with Its glory.” 

This verse from Isiah essentially sums up the theology of the God-ing Process, it being everything and everywhere. In this instance, this is a visualization of a type of angelic energy that is designed to praise itself, so to speak, like the experience most of us have had watching a gorgeous sunset, of the Grand Canyon, or an amaze site in nature that takes our breath away. That soaring feeling, that rush of ecstatic joy, that welling of tears of happiness beyond he limits of words—all this is what is the experience of kadosh, kadosh, kadosh…..

1156 Ahavat Olam: With an Eternal Love

1156 SP

AHAVAT OLAM: “With an eternal and infinite love, you have loved us, Adonoi, Elohaynu (God of Justice, God of Mercy)”

Without this eternal love, nothing could exist, for it is the metaphysical glue that holds the universe together and gives it continuity. It is a love that is timeless, a love beyond mudane definition, a love that transcends duality, a love on the level that is the urge for the heart to beat, for the newborn to breathe, for the earth to turn, for the stars to shine. There is another version for this for the evening prayer service. Please see 1164.

1155 El Melech: Trust the Source

1155 SP

EL MELECH: “El, the aspect of mercy, is dependable; so to is Shekhina, the feminine aspect of the Divine.” 

This chant repeats over and over again a mystery teaching that there is never a time when Presence is missing for this very moment. It is an absurdity to suggest that anything could happen exclusive of the Presence of the Divine, for the cosmology of “the God-ing Process,” at its most basic level, is that everything that exists and everything that happens is the expression of the Divine.

1154 Kol Haneshama: Every soul praises!

1154 SP

KOL HANESHAMA: “Every Soul (neshama) praises the Divine (Ya).” 

It is taught that there are five levels of the soul, and the neshama is that aspect connected with the Breath of Life. This very breath that is known by each of us is the indication of the urge to live, which, by definition, is part of the Source of Being. Said another way, the fact that we are alive can be viewed as Life “wanting” us to live, so to speak. Thus, our breath is the ultimate affirmation of our lives, and the lives of all that live; which gives us an entirely new perspective on the taking of life.

1153 Nafshi Cholat: A song of yearning

1153 SP

NAFSHI CHOLAT: “My soul yearns for your love, please, El, please heal her (my soul).”

This prayer, yearning for love, has it source in the Torah when Moses’ sister, Miriam, was temporarily afflicted with a kind of leprosy. It draws us to exploring the deep yearning of our own souls for the touch of love, not only for ourselves, but for those we know who may be suffering from an illness. This is a prayer often sung at a healing service, but it is also very powerful for ourselves when we have a time of yearning to be at one with the Source.

1152 Mah Yakar: How precious are you

1152 SP

MAH YAKAR: “How precious is your loving kindness, Elohim, and the children of Adam find refuge in the shadow of your Wings of Kindness. Our hunger (for truth) is satisfied in the abundance of your essence, and our thirst (for love) is quenched in the streams of your delight.” 

This prayer is said when a traditional Jewish practitioner first puts on and wraps him- or herself in a prayer shawl, which is like enclosing oneself in a protected space, merging most intimately with the Divine Presence. It need not be said only under a prayer shawl, but any time one wishes to temporarily withdraw from the world and be in singular peace for a short period with the Source of Life.

1151 Mah Tovu: A Song of Awe

1151 SP

MAH TOVU: “How great are your tents, Jacob, your dwelling places, Israel.” 

This well-known line is part of the morning prayers. It is recorded in the Torah as the words spoken by Bilam, who was hired to put a curse on the Israelites, but offered this blessing instead. It is a deep teaching on many levels, one of which develops around the distinction many layers of life—the perspective of Jacob, who lives with tents (representing physical life), and Israel (the spiritual level of Jacob, who lives with presence of the Divine Feminine, the Shekhina (represented by the words “dwelling places.”)

On another level is the idea of the perspective of curses and blessings, that the event can be viewed as a curse or a blessing dependent upon one’s wisdom and view of things. In the end, repetition of this phrase can transport us to an entirely new relationship between our normative reality and the view we get when we see things through our own spiritual essence.

1150 MODEH ANI: THANKFUL AM I

1150 SP

Modeh ani: “Thankful am I that my soul has been returned to me.” 

Traditional Jewish practitioners are trained to think and speak this phrase every day upon awakening. It is an expression of gratitude for being alive. The mystical idea here is that sleep itself has an element of death in it, and that our souls travel to other realms of reality when we sleep; some of which are so seductive we might prefer to die instead of awakening. Yet, we are thankful to be alive, for life is a precious gift. Thus, gratitude is a primary spiritual practice in almost all traditions. This and the following songs are on a CD titled SONGS OF PRAYER AND SILENCE. It can be purchased directly from our musical partner who is linked to our BOOKS and CD's page.

1124 Chanting to Dissolve Disharmony

1124 EK

Kabbalistic chanting and visualization fo dissolve confusion and disharmony.This is a guided meditation practice specifically designed to bring one into a harmonic balance. While many repetitive chanting meditation practices will help to align one’s mind, this particular practice is a visualization that has been proven very effective for many practitioners.

1123 Chanting on Schma Yisroel

1123 EK

Kabbalistic chanting meditation on schma yisroel for deepening concentration. This is a repetitive chant for beginning and intermediate meditation students, along with head and body movements, that quickly brings one into an altered state. It is a recommended practice to quickly bring one into alignment for a settled mind, but not recommended to continue for extended periods. Once the mind is settled, quiet concentration is a more productive practice.

1122 Abulafia Advanced Chanting

1122 EK

Advanced Abulafia kabbalistic chanting meditation. This advanced practice is a challenge for many practitioners as it does not allow for the slightest wandering of the mind or any distraction in one’s thoughts while practicing. Skills in the basic practice are necessary before attempting this advanced methodology. A skilled practitioner here is one who can comfortably continue the practice perfectly for twenty to thirty minutes at a time, day after day. (Whenever that happens, new and more difficult variations are recommended.)

1121 Abulafia Basic Chanting

1121 EK

Basic Abulafia (thirteenth century) chanting meditation to build concentration. This is a concentration method for intermediate level meditators. This method challenges meditators to stay focused on the practice. Any deviation in one’s thoughts or wandering of the mind is immediately reflected in the feed back of an inability to stay with the method.