Yihudim

Rightfully Bringing Together Things Apart

Information provided by Ariel B. Tzadok

chanoch's Commentary

In the physical world we can bring 2 or more physical things together just by moving them close together. In the spiritual realm, the only way to bring things together is by a concept called “similarity of form”. This means that if two spiritual items are not “similar in form” they are not close. If they are “similar in form” they are close together. So what is “similar in form”? It is a term that relates to human beings as relating to the consciousness of this spiritual entity or thing. What does this mean? Let me give you an example to try to explain this. We are taught in both science and Kabbalah that a tree leaf has the consciousness to convert sunlight and carbon dioxide into oxygen plus food for the tree. The trunk of the tree does not have this same consciousness. The consciousness of the trunk is to be a channel for sap of a tree. These two things do not have similar forms and therefore they are separated spiritually. Yet they both have a consciousness to be a tree and in that sense they are “similar in form”. Does this feel confusing? It really is not since consciousness can be multiple layers. The concept of a Yichudim is to unravel these multiple layers, in my opinon.

returning to the essay

The Lurianic Kabbalah introduced to the world a unique style of meditation, called in Hebrew, Yihudim, “unifications.”

Yihudim, are visualizations of various spiritual forces, represented by Hebrew names of God, and other unique letter combinations which abstractly represent other spiritual concepts.

The process simply visualizes the merger (unification) of these spiritual forces, and concepts through a merging (unification) of the Names, and letter combinations.

It is believed that this act of imagination actually transcends the individual mind. And superimposes the reality of the imaged integration (unification) onto the higher spiritual dimensions. Practitioners of meditation from around the world will recognize this practice as being not to dissimilar from those practices in their own systems.

Another Kabbalistic meditation practiced within the context of Yihudim exercises is called, Tikkunim, rectifications. The underlying concept is that certain spiritual powers are presently out of their proper places due to all kinds of reasons. Tikkunim serve as the meditative tool to restore the proper alignment, and balance between these misaligned spiritual forces. This then is their rectification.

The ritual performance of Yihudim and Tikkunim is an essential part of Lurianic spiritual practices. Unfortunately, not everyone attempting to perform these practices properly understands the mechanics of human consciousness that would enable the individual imagination to transcend dimensional boundaries, and actually have an influence in what is called “the spiritual domain.”

Indeed, even a proper understanding of just what is “the spiritual domain” is limited to the relative few who actually are able to master the mechanics of consciousness. Dealing with “the spiritual domain” may have to be left to those adepts so properly trained.

However, “the spiritual domain” is not the only domain in need of unifications, and rectifications. The domain equally in need of alignment, and repair is the realm of the mind, specifically the realm of thought.

Essentially, most people believe whatever it is that they chose to believe, mostly for emotional reasons, as opposed to having well thought-out rational, and logical knowledge about topics of importance.

Because accurate knowledge is so important for a proper perception of the world around us (and the world inside us), rational learning is a practice highly regarded in the religion of Judaism, as well as in the pursuit of science.

Observation and analysis play an essential role in the Judaic pursuit of a proper understanding, and interpretation of the Torah. The scientific method used today is not too dissimilar.

chanoch's Commentary

Respectfully, I disagree with Ariel Bar Tzadok. I have heard directly from Rabbi Phillip Berg that the tools of logic, such as observation and analysis, are being used by the negative system to delay the ultimate goal and thought of Creation.

We are returning to the essay.

Science deals with the subjects of the observable, surrounding, physical world. Religion deals with ideas, and beliefs mostly about the metaphysical, the realm which cannot be subject to scientific scrutiny. We can learn from how the letter of Torah law is analyzed how to subject other religious ideas, and beliefs to equal rational, and realistic analysis. By applying this method to religious pursuits, we end up applying the Lurianic concepts of Yihudim and Tikkunim to our further pursuit of knowledge.

Therefore, it becomes a Kabbalistic “duty” to explore and seek out all types of religious ideas, and beliefs, and to subject them to analysis, not from the point of view of emotionally based polemic, separatist prejudices, but rather from the perspective of how everything can be “unified,” and “rectified.” In other words, we use the Lurianic method to build bridges between what is considered to be different, and distant spiritual schools of knowledge.

In the pursuit of truth, there must never be boundaries, or borders. Truth must be explored wherever it may be found. In this way, we stand the chance of great discoveries, the likes of which can go a long way to help heal (rectify) the rifts between various communities, and show the commonality (unification) of various spiritual, and meditative systems that may otherwise be considered to be variant.

In light of this noble pursuit, it becomes self-evident that a perusal of global spiritual literature is called for, with the intent to extract teachings, and practices that although separated by culture and religion, are essentially similar, and close in “the spiritual domain.”

This pursuit can strip away what the Kabbalists call, the “klipot,” the husks, or shells, that surround the inner light, preventing it to shine.

In coming essays, I will endeavor to share the wise teachings that can be found in the many spiritual systems around the world, and through the process of unification, and rectification, show how these teachings, and practices are universal truths, and thus worthy of global embrace.

chanoch's Commentary

The above essay was issued with the following Yichud as part of the discussion.

The Kavanot of the Merkava

An Kabbalistic Meditation/Prayer

Uniting the Holy Name Havaya with the Ten Sefirot.

Taken from the writings of the Ari'zal, the Rashash and the Ben Ish Hai

This material requires that the reader be shomer mitzvot - guarding/doing Mitzvot” and also have previous Kabbalistic knowledge and an ability to read Hebrew. Chanoch adds: not necessarily understand Hebrew.

By Ariel Bar Tzadok.

Note: This essay is written to provide kosher, correct information on the topic of meditation in accordance to Halakha (Torah law) and Kabbalah. I am well aware that many non-religious Jews have practiced unkosher forms of meditation from idolatrous sources for years. They are not willing to give up what they believe to be “real” spiritual experiences. In order to confront this vast misinformation and deception that is keeping many wayward Jews from finding the ways back to kosher Torah I present this material in English. I have designed this essay to fully outline and explain how this meditation works and is practiced. It is very powerful and those who will try it will see for themselves the living power of HaShem and His Torah.

Introduction into Kabbalistic Visualization Meditative Techniques

Knowledge of visualization techniques is widely known in Kabbalistic meditation. The focus of visualization, however, is not upon something nebulous such as a nature scene.

The purpose of visualization was never for something as basic as relaxation. Visualization techniques in Kabbalah have their origins in the ancient practices of the Biblical prophets.

Predating Carl Jung's exposition on archetypes by at least 3,000 years, the system of the Biblical prophets was based upon visualizations upon the letters of the Hebrew language. Each letter in Hebrew is not only a sound; it is a representative form. A Hebrew letter signifies an individual archetypal aspect in the universe, one that is closely related to the letter’s numerical value (gematria). Yet, the application of number to the letters appears historically to have been a practice of Second Temple times, and not part of the system used by the Biblical prophets.

The system of visualization known and practiced today comes mostly from the teachings of Rabbi Avraham Abulafia, whose controversial works were censored by large sectors of the Torah community for centuries. It has only been in the past few years (since 5759/1999) that the full library of Abulafian literature have been published for the very first time.

The texts were written in the 1200's. These texts, almost 800 years old, although censored by one of Abulafia’s contemporaries, the RaSHbA, were nonetheless, well received, respected and used in certain small groups of secret Kabbalists throughout the centuries.

The Abulafian meditative techniques were systematized and committed to writing first in a small text entitled “Sha'arei Tzedek.” Next, in the early 1500's, one of Jerusalem's chief Rabbis, Rabbi Yehuda Albatoni penned a text entitled, "Sulam Aliyah." This text, like the Sha'arei Tzedek before it, clearly documented that not only were prophetic techniques known, there was a small elite group of Kabbalists, possibly even hidden from other Kabbalists who were practicing these techniques.

It is not until we come to the writings of Rabbi Haim Vital, the master redactor of the Kabbalah of the Ari'zal that we find an integration of prophetic techniques into the mainstream of Kabbalistic practice. Rabbi Haim's works clearly document his knowledge of these systems. Yet, regardless of Rabbi Haim's stature in the Kabbalistic (and general Rabbinic) community, his work dealing with Abulafian meditation was itself censored and only published for the first time in the 1990's.

Rabbi Haim penned a small text to educate those who sought this path, how to ascend on high. The text entitled "Sha'arei Kedusha" is a standard of moralistic literature published dozens of times and warmly received throughout the entire Torah community.

The text consists of four parts (Sha'arim). Parts One, Two and Three are what has been published. Part Four, which deals with holy Names and visualization techniques was considered, by the original publisher, to be too holy for publication. Therefore, Sha'arei Kedusha, Part Four, joined the list of censored books about prophetic Kabbalistic techniques.

As of the time of this writing, the Sha'arei Tzedek, Sulam Aliyah, Sha'arei Kedusha, Part Four and the full Abulafian library have all been published. These texts are now readily available at many Jewish bookstores around the world and also through many online Jewish bookstores, specializing in Hebrew books from Israel.

chanoch adds: The Shaarai Kedusha – all 4 sections have been translated into English and is planned to be made available on the yeshshem website. I am hoping to have this on the yeshshem website simultaneously with this document.

Visualizing the Holy Name Havaya

One technique of visualization that has come down to us, of Abulafian origins, is the usage of the holy Name Havaya (YHVH). This Name is the archetype of all creation. The four letter, each potent with meaning, are representative of all levels in creation, both the macrocosm of the universe and the microcosm of man.

The following section is from my book, Yikrah B'Shmi – Call Upon My Name and outlines the basic correlations of each of the letters of the holy Name as documented in the writings of the later Kabbalists.

Yod - The first letter of the holy Name Corresponds to the realm of Atzilut in the worlds, the CHaya of the soul, and Hokhma among the sefirot. The Yod represents the purely spiritual, and holy. It is the source of wisdom, and prophecy. This is the level of the ten sefirot through which G-d's absoluteness is manifest to His creation. Herein all is good. The Malkhut of Atzilut is the Shekhina, the Oral Torah. Her Mate is the Tiferet of Atzilut, who is the Small Face, Zeir Anpin, the written Torah. The ten sefirot of Atzilut are the ten palaces of the supernal Temple.

Hey - The second letter of the holy Name Corresponds to the realm of Beriah in the worlds, and the Neshama (higher Self) of the soul, and Binah among the sefirot. The Hey represents pure mind, and mental thought. It is the reception vessel of the intuitive revelation of the Yod, Hokhma; therefore, it is the source of Divine revelation, i.e. the Holy Spirit.

Herein most is good, but evil has its source. This is the level of the human soul, which is the Throne of Glory. Herein is a spark from Atzilut concealed within. That spark is the Shekhina, which is concealed within us. This is also the level of the supernal Garden of Eden.

Vav (pronounced "waw") - The third letter of the holy Name Corresponds to the realm of Yetzirah in the worlds, the ruah of the soul, and the six intermediary sefirot, Hesed, Gevurah, Tiferet, Netzah, Hod, and Yesod.

The Vav represents the realm of the emotions, which like the wind are not permanent or stable. Here, is also the realm of the angels and the astral plane. Herein are the forces of good and evil equally matched. Herein do all of our emotions materialize as independent, autonomous beings, be they for good or for evil, these are our own angels or demons.

The human soul, which conceals within it the Divine spark, here is concealed within the human spirit. This realm is the lower Garden of Eden, and is ruled by the archangel Metatron, the Prince of the Presence.

Hey - The final letter of the holy Name Corresponds to the realm of Asiyah in the worlds, the nefesh of the soul, and Malkhut among the sefirot. The Hey represents the realm of the physical, and as such is "mother earth.” The Hey is also the Shekhina.

The physical plane is unequally matched in favor of the dark side. In the physical realm, evil dominates and attempts to suffocate the good. This is called the exile of Israel, and the Shekhina, wherein, which the forces of evil prevent the Asiyatic realm from being united with those realms from which it comes forth. It is here that Adam "fell" into with the fall. It is here that the final redemption will take place. It is here that the rectification must begin, and will eventually end.

The above essay is part 1. We start this second part below, hopefully, having contemplated the Name Havaya seriously.

The Name Havaya therefore is used as THE symbol of visualization. The Name itself is said to be the doorway to higher realms of consciousness and to enlightenment.

The visualization on the Name then brings with it profound results. Rabbi Haim outlines how the Name is to be visualized in his Sha'arei Kedusha:

“One must separate from the physical and rise his consciousness from level to level until he reaches the seventh level of Aravot. Upon Aravot shall you picture a great white curtain and written upon it is the name YHWH, written in thick block Hebrew, each letter as large as a mountain, white as snow, start by uniting the letter Yod with the letter Hey, then Hey back with Yod; Vav with Hey, then Hey with Vav… then Vav with the final Hey and lastly the Final Hey with Vav".

You will notice the use of color in this visualization. The colors are very significant and do not stop with black and white. Indeed the colors in which the letters of Havaya appear in one's mind are said to be indicative of one's spiritual stature. In his Sha'ar Ruah HaKodesh 4a-b, Rabbi Haim explains:

"One way for a man to know his sins is to meditate in his mind on the four letters of the name HAVAYA, written in block (Ashurit) Hebrew.” This is the meaning of the verse "I have placed HAVAYA before me always" (Ps.16:8). When one meditates on the Name, if he has sinned and thus blemished any one of the four letters, then that letter he will not be able to meditate upon clearly. He can thus know the source of his weakness.

When meditating upon the name, if the letters appear as if written in black ink, know that this one's soul emanates from Asiyah. If the letters appear red, then the one who sees such emanates from Yetzirah. If the letters appear white, that soul emanated from Beriah. If the letters appear not only white, but also glowing and sparkling, this soul emanates from Atzilut.

By this can a man know to which level his soul clings. In this way also, a man should meditate on the name HAVAYA as if placed in every organ or member of his body, be it his face, hand etc.…, if there be something lacking (of the letters in a specific area) the man can then identify his sin.

The true and highest way of perceiving HAVAYA in meditation is to see the Name as a burning fire. If one perceives the Name as such, then that one is without blemish and is complete.”

As we have learned, HAVAYA is the general composite form of all creation. Each person created in the image of HAVAYA contains this composite form in full.

As HAVAYA can be categorized as five worlds and ten sefirot, each consisting of five worlds and ten sefirot, so every human too has within them ten sefirot, divided into five worlds. Although all levels are in us, our consciousness is not necessarily comprehensive of all five at once.

The purpose of Merkava meditation is to expand the scope of consciousness to include all levels, from the Asiyatic Nefesh up to the Atzilutic Chaya.

Meditating upon HAVAYA in its specific applications allows the Atzilutic sefirotic influx the ability to reverberate itself in each of the individual ten sefirot of the person, as well as to reveal the present level of personal consciousness.

By meditating upon HAVAYA, one is able to distinguish not only his level of consciousness, but his individual blemishes (sins) as well. If while meditating upon the four letters Yod Hey Vav Hey, the visualization of one or more of the letters is not clear, this is considered an indicative symptom of a spiritual blemish or misalignment. Many times a letter will appear warped, crooked, or just hazy of focus. If by natural relaxation, without force, one has a problem visualizing an individual letter this needs to be investigated.

If there is a problem with focusing on the Final Hey of HAVAYA, then the problem is within the realm of his relationship to the physical world. Since the Hey is also the Shekhina, a problem in focusing or unusual activity here may indicate a problem of relating to the "I" within, which is the Shekhina. A recommitment to stringency of Halakhic observance, introspection, and self-evaluation would be greatly helpful here for one to harmonize with the inner self. For if there is an observance of Halakha (of the Oral Torah) of which one is not complete, it will show here in the Hey.

If there is a problem with focusing on the Vav, know that this indicates misalignment in the emotional center (the six sefirot). It may also mean a sexual blemish, being Vav is the male, Zeir Anpin, the sign of the covenant. Again, extensive exercise to achieve self control is recommended here. The recitation of Tikun Hatzot (the midnight prayers) and the recitation of the Shema Yisrael prayer at bedtime are particularly auspicious and helpful in rectifying any sexual blemishes. If there is an observance of Halakha (of the written Torah) of which one is not complete, it will show here in the Vav.

A problem focusing on the first Hey indicates one has performed an incomplete Teshuva (return/repentance). For the first Hey is Imma, Mother, the sefirah Binah, the world of Beriah, the source of the Neshama. Even when one acknowledges one's "I,” continued realignment is necessary to further the Atzilutic sefirotic influx. Since this is channeled via the Beriatic Neshama, it is from here that images of progress will be perceived. A problem of focus here can also indicate misalignment of one's thoughts or intellectual faculties. One with this problem should make special efforts to pursue Talmudic study. Studying the works of Maimonides, especially his "Guide to the Perplexed" is helpful here. This text greatly assisted Rabbi Abraham Abulafia in his pursuit of the spirit of prophecy.

A problem visualizing and focusing on the Yod indicates not allowing the full flow of the Atzilutic influx. It can also mean a misalignment with HAVAYA in general; this might indicate that one re-examine his entire commitment to Israel, Torah, and HAVAYA. For as we are taught in the Zohar (Ekev 73a), " HAVAYA Torah and Israel are one.” One experiencing this trouble will best be helped by their study of Kabbalistic and Hasidic texts. Sefer Ba'al Shem Tov, Me'or Eynayim and the Kitvei HaAri'zal are texts that I will recommend. These texts have the ability to enable one to open their psychic blocks. They are usually readily available in Hebrew bookstores. Unfortunately, these are not available in English, other than small translated sections in my works and in the works of a few other authors.

If there is a blemish in one area, it will show in the others. Remember that the revelation of these blemishes is all transitory in nature. They do not necessarily manifest in a continual, steady manner.

One time visualization may be fine, and the next time not so. If this occurs, look for continuing patterns and by this, we can establish a precedent of exactly what is happening. A one-time visualization experience is not enough. Do not be alarmed if any of these things appear. They are supposed to. Merkava meditation is a means to an end, a path to follow.

Every path requires growth and development. Remember stability and self-trust are required here. Proceed steadily, but slowly. HAVAYA will not hold back good from those who walk in purity.

All of this must be taken in context with the larger picture of the general five worlds. For not only when a letter is blemished can we ascertain an individual's problem, but also by the color and shape of it in general can a perception be perceived as to what general level one is perceiving and where in that level does a problem exist.

Remember every world has ten sefirot, each having five worlds subdividing into infinity. When meditating and visualizing HAVAYA we can recognize general and specific categories of level and blemish.

Asiyah is the realm of the physical. As such, it is the farthest away from the light (of Ayn Sof). Visualizing HAVAYA in block script form, with firm black letters is perceiving HAVAYA through Asiyatic consciousness, which itself deals with the rigid, physical mundane matters.

By opening oneself to more emotional expression one is able to advance beyond this level. Again great efforts in self-introspection must be made.

If one perceives HAVAYA in red or green letters, this is indicative of a state of Yetziratic consciousness. Here the emotions are represented by the right side and the left side columns in interplay. Red would indicate severe nature of personality, maybe implying that one is overly strict in religious applications. Green would indicate the opposite, an over leniency towards matters of the Torah. Again, review of attitude and commitment are helpful.

We are taught that the holy Name correlating to the sefirah Binah is Ehyeh Asher Ehyeh, I Am what I Am. We are taught that as I am to myself, so HAVAYA the great "I Am" will be towards me. In other words, HAVAYA will reflect back to us our own level of being and consciousness. Devotion and desire are the tools for further success.

If one visualizes HAVAYA in white letters, yet solid and stable, this is indicative of Beriatic consciousness. White represents the unadulterated purity of the higher Self. At this level, one can start to experience one's higher Self-consciousness, reassuring oneself of being true to the path of one's own inner nature. Here, an awareness of surety of action and being is perceived, allowing the security of knowing that the truth is near, and on target.

Once the letters glow or burn, maybe twinkle and start to move around, like a mist or spirit, or like the crackling of fire, this is HAVAYA in Atzilut. With this brilliance of perception, one can not only know his own inner being, but receive a glimpse of HAVAYA's "active being" as well. It is said that if one can perceive and maintain this level of Atzilutic perception, one is without blemish and is complete.

chanoch's Commentary

If you are pursueing an intellectual level of development in the Kabbalah – feel free to proceed forward in this document. If you want to truly impact the Unity of all things. Then only proceed past this point if you have spent time with the Havaya meditation described above. If you are not clear as to which you should do – write chanoch an email and describe the letters in the last 10 meditations ofheal Havaya you have performed. Please understand that the Merkava Meditation described and discussed below can be harmful to a personality with character traits that are not healthy as described by the actual experience of the Havaya Meditation.

The Merkava Technique

One technique of visualizing the Name was popularized by Rabbi Haim Vital and has been adopted by all later Kabbalists. This is the technique entitled the Merkava.

The Merkava is the word used to describe the chariot vision of the prophet Yehezkiel (Ezekiel). The technique entails visualizing the Name Havaya with its correlating vowels (never pronounced) to the ten sefirot, each sefirah (and Name) being visualized corresponding to a certain body part. (According to the Tikunei Zohar the ten sefirot correspond to ten parts of the body, this will be detailed shortly).

In my book, Yikrah B'Shmi (presently out of print), I outlined the entire Merkava system in English and gave detailed instructions for its usage.

The Name HAVAYA must be visualized in all its appropriate forms and pronunciations, in each of the areas of the human body where it specifically reverberates. This is performed by visualizing each specific attribute (sefirah) of HAVAYA over or upon each specific part of the body.

chanoch adds: Up to now we are doing this within the Ana Bekoach Meditation using the Tikun HaNefesh. Normally we do not take the time to do this meditation slowly enough to notice colors and letter shapes since we are using a printed document. When doing the Merkavah mediation we must visualize not see a paper.

In each body part, HAVAYA will be perceived differently, in one area the letters might appear in one color, in another body part the Name might appear in a completely different manner. This reveals to us how our physical (or astral) body is reverberating HAVAYA in that particular organ.

By this observation, we can pinpoint a specific blemish or level of reception, rectifying and elevating it. In this manner, we can elevate our entire physical body to be a throne and Merkava for HAVAYA consciousness.

My inspiration for presenting this material in this format is Rabbi Yosef Haim, the famous Ben Ish Hai of Baghdad. He ordained that the Merkava meditation should be used by everyone.

In his Halakhic work, Ben Ish Hai, S.R. Miqetz 13, he outlines the meditation. I will here include the entire text from the Ben Ish Hai. I am certain that if the Ben Ish Hai had wanted to keep this practice a secret he would not have published it in a book of daily Halakhot (laws) written for the layman.

This meditation is now so widely received that variations of it appear in many Sephardic siddurim, most likely due to the influence of the Ben Ish Hai. Here then is one of the many charts that originated with the writings of the Ben Ish Hai:

Tikun HaNefesh – Merkava Meditation – Havaya Meditation Chart

Kosher Torah Havaya Ani meditation.png

In some Sephardi siddurim, the merkava as outlined by the Ben Ish Hai is recited as a prayer. The following is the original and my translation of the Merkava prayer as it is found in the Beit David v'Shlomo siddur, published by Bakal Press, Jerusalem.

chanoch adds: First we need to be aware of the Halakha

Halakha: The usage of holy Names is a very serious matter. Never are the holy Names to be recited out loud, even while reciting prayers. The letters (and vowels) of the Names are to be visualized in your mind. Their sound is to be repeated silently, never to be audible. If you wish, you may mouth out the sound with your lips, but be careful not to utter any sound.

chanoch adds: Rabbi Avraham Abulafia will add head movements reflecting the actual vowels if one does mouth the sound.

Prayer Translation:

"Master of the Universe, behold I am prepared to make my body a Merkava for the Shekhina, in order to unite the Holy One, Blessed be He and His Shekhina (the union of HAVAYA and AD'NUT -YAHDWNHY יאהדנוהי) in awe and love to unite the letters Yod Hey with Vav Hey in perfect union, in the name of all Israel.

To start, within my body there are three general HAVAYAs (pronounced Havaya).

My two eyes are two Yods, my nose is a Vav HAVAYA, this numerically is 26, the number of the first HAVAYA (Havaya).

My head is a Yod, my body is Vav HAVAYA and my to hands are two Heys, each hand having five fingers; this is the second HAVAYA.

The tip of the penis is Yod, the penis shaft itself is Vav and the ten toes on my two feet are the two Heys; this is the third general HAVAYA (Havaya).

Now, to specifics; my skull is a Merkava for Keter whose HAVAYA (Havaya) is voweled completely with the Kamatz

My right brain is a Merkava for Hokhma whose HAVAYA (Havaya) is voweled completely with the Patah .

My left brain is a Merkava for Binah whose HAVAYA (Havaya) is voweled completely with the Tzere.

My right arm is a Merkava for Hesed whose HAVAYA is voweled completely with the Segol.

My left arm is a Merkava for Gevurah whose HAVAYA is voweled completely with the Sh'va.

My torso is a Merkava for Tiferet whose HAVAYA is voweled completely with the Holam.

My right leg is a Merkava for Netzah whose HAVAYA is voweled completely with the Hirik.

My left leg is a Merkava for Hod whose HAVAYA (Havaya) is voweled completely with the Kibutz.

My covenant (sex organ) is a Merkava for Yesod whose HAVAYA (Havaya) is voweled completely with the Shuruk.

The crown of the Vav is my covenant (the tip of the penis or the clitoris) and is Merkava for Malkhut whose HAVAYA (Havaya) is without vowels.”

chanoch adds: My teacher taught a slighly different body part relationship which is on the chart that is within the link above.

Further correlations are given but without knowledge of Hebrew, it is too difficult to translate into English.

In my book, Yikrah B'Shmi (presently out of print), I write:

“To meditate upon HAVAYA, this is the initial practice to follow. After one has become relaxed and is breathing deeply and rhythmically, meditating upon the letters, their images and sounds with each breath, one can then proceed.

It is now appropriate to recite the Merkava prayer so as to familiarize yourself with the practice. After the prayer, with eyes either opened or closed begin to visualize the letters Yod, Key, Vav, Key.

At each step, meditate upon HAVAYA, its specific spellings, and sounds. Continue rhythmic breathing; allow your mind to free associate as long as you keep the image and sounds of the letters clear.

Proceed at your own pace. Do not rush. Let HAVAYA be your guide and show you enlightening things about you own body as well as the great body of Adam Kadmon, the pattern of the universe. This exercise is a source of great learning.”

Traditionally the merkava is diagramed. The meditation instead of being recited as a prayer is simply visualized and its meanings contemplated.

HaShem – Ani Meditation – Havaya Meditation Chart

I pray that by my making this material accessible that it will become widely used. May it assist those of you who are religious to become more Yirat Shamayim. May it assist those of you not yet fully observant of Halakha to experience HaShem and thus come to know the importance of following His Torah.