Merkaba
Merkaba, also spelled Merkabah, is the divine light vehicle allegedly used by ascended masters to connect with and reach those in tune with the higher realms. "Mer" means Light. "Ka" means Spirit. "Ba" means Body. Mer-Ka-Ba means the spiritbody surrounded by counter-rotating !ields o! light, wheels within wheels#, spirals o! energy as in $%&, which transports spiritbody !rom one dimension to another. Sacred 'eometry Star (etrahedron
)n modern esoteric teachings, it is taught that the MerKaBa is an interdimensional vehicle consisting o! two e*ually si+ed, interlocked tetrahedra o! light with a common center, where one tetrahedron points up and the other down. (his point symmetric !orm is called a stella octangula or stellated octahedron which can also be obtained by etending the !aces o! a regular octahedron until they intersect again. )n his books, researcher and physicist ph ysicist $runvalo Melchi+edek describes this !igure as a "Star (etrahedron", (etrahedron", since it can be viewed as a three dimensional Star o! $avid. By imagining two superimposed "Star (etrahedrons" (etrahedrons" as counterrotating, along with speci!ic "prana" breathing techni*ues, certain eye movements and mudras, it is taught that one can activate a non-visible saucer shaped energy !ield a round the human body that is anchored at the base o! the spine.
)n modern esoteric teachings, it is taught that the MerKaBa is an interdimensional vehicle consisting o! two e*ually si+ed, interlocked tetrahedra o! light with a common center, where one tetrahedron points up and the other down. (his point symmetric !orm is called a stella octangula or stellated octahedron which can also be obtained by etending the !aces o! a regular octahedron until they intersect again. )n his books, researcher and physicist ph ysicist $runvalo Melchi+edek describes this !igure as a "Star (etrahedron", (etrahedron", since it can be viewed as a three dimensional Star o! $avid. By imagining two superimposed "Star (etrahedrons" (etrahedrons" as counterrotating, along with speci!ic "prana" breathing techni*ues, certain eye movements and mudras, it is taught that one can activate a non-visible saucer shaped energy !ield a round the human body that is anchored at the base o! the spine.
(his looks like a /0 $epending on the height o! the person doing the eercise, this !ield is about 11 !eet across. 0nce activated, this saucer shaped !ield is capable o! carrying ones consciousness directly to higher dimensions.
Flower of Life
(he /lower o! Li!e is a geometrical !igure composed o! multiple evenly-spaced, overlapping circles, that are arranged so that they !orm a !lower-like pattern with a si!old symmetry like a heagon. )n other words, the center o! each circle is on the circum!erence o! si surrounding circles o! the same diameter. (he (emple (emple o! 0siris at &bydos, 2gypt contains the oldest to date eample. it is carved in granite and may possibly represent the 2ye o! 3a a symbol o! the authority o! the pharaoh. 0ther eamples can be !ound in 4hoenician, &ssyrian, )ndian, &sian, &sian, Middle 2astern, and medieval art. & /lower o! Li!e pattern can be constructed with a pen, compass and paper, by creating multiple series o! interlinking circles. )n some some renditions, the rosette on the
uno!!icial !lag o! 4adania is a partial version o! the "!lower o! li!e" pattern. (he /lower o! Li!e pattern contains the basis o! Metatrons 5ube. /rom this pattern, all !ive o! the 4latonic solids can be derived. Mer-Ka-Ba Meditation
The Teaching Of Spherical Breathing: Using 1 Breaths
By $runvalo Melchi+edek (here are 6786 breaths, where the !irst si are !or balancing the polarity, the net seven !or proper pranic !low through the entire body. (he !urther breaths are !or shi!ting the
consciousness !rom 9rd to :th dimension and !inally the last three breaths is !or recreating the rotating Merkabah within and around the body. (he last breath is not taught. 0nce each day, enter into this meditation, until the time comes when you are a conscious breather, remembering with each breath your intimate connection with 'od.
/)3S( B32&(;< )nhale ;2&3(< 0pen your heart and !eel love !or all li!e. )! you cannot do this, you must at least open to this love as much as is possible !or you. (his is the most important instruction o! all. M)%$< Become aware o! the male tetrahedron the ape !acing up to the sun, the point !acing to the !ront !or male, the point to the back !or !emales# !illed with the brilliant white light surrounding your body. =isuali+e it the best you can. )! you cannot visuali+e it, sense or !eel it surrounding you. B0$>< &t the same moment o! inhalation, place your hands in the mudra o! your thumb and !irst !inger touching. 3emember, lightly touch your !ingers, and do not allow your !ingers to touch each other or any other ob?ect. Keep your palms !acing up. B32&(;< &t this same moment, with empty lungs, begin to breath in a complete yogic manner. Breath through your nostrils only, ecept at certain places which will be described. Simply put, breath !rom your stomach !irst, then your diaphragm, and !inally your chest. $o this in one movement, not three parts. (he ehale is completed either by holding the chest !irm and relaing the stomach, slowly releasing the air, or by holding the stomach !irm and relaing the chest. (he most important aspect is that this breathing must be rhythmic. Begin by using seven seconds in and seven seconds out, but as you get !amiliar with this meditation, !ind your own rhythm. (he !ollowing instructions !or a complete >ogic Breath are !rom "the ;indu->ogi Science o! Breath" by >ogi 3amacharake. 4erhaps this description will be help!ul. Breathing through the nostrils, inhale steadily, !irst !illing the lower part o! the lungs, which is accomplished by bringing into play the diaphragm, which descending eerts a gentle pressure on the abdominal organs, pushing !orward the !ront walls o! the abdomen. (hen !ill the middle part o! the lungs, pushing out the lower ribs, breastbone and chest. (hen !ill the higher portion o! the lungs, protruding the upper chest, thus li!ting the ch est, including the upper si or even pairs o! ribs. &t !irst reading it may appear that this breath consists o! three distinct movements. (his, however, is not the correct idea. (he inhalation is continuous, the entire chest cavity !rom the lowered diaphragm to the highest point o! the chest in the region o! the collar bone, being epanded with a uni!orm movement. &void a ?erky series o! inhalations, and strive to attain a steady continuous action. 4ractice will soon overcome the tendency to divide the inhalation into three movements, and will result in a uni!orm continuous breath. >ou will be able to complete the inhalation in a !ew seconds a!ter a little practice.
2hale *uite slowly, holding the chest in a !irm position, and drawing the abdomen in a little and li!ting it upward as the air leaves the lungs. @hen the air is entirely ehaled, rela the chest and abdomen. & little practice will render this part o! the eercise easy, and the movement once ac*uired will be a!terward per!ormed almost automatically. /)3S( B32&(;< 2hale ;2&3(< Love M)%$< Become aware o! the !emale tetrahedron, ape pointing to the earth, point !acing to the back !or males, point !acing to the !ront !or !emales#, also !illed with the brilliant white light B0$>< Keep the same mudra. B32&(;< $o %0( hesitate at the top o! the inhalation to begin the ehalation. 2hale *uite slowly, approimately seven seconds, in the >ogic manner. @hen the air is out o! the lungs, without !orcing, rela the chest and abdomen and ;0L$ the breath. @hen you !eel pressure to breathe again, a!ter about !ive seconds or so, then do the !ollowing< M)%$< Be aware o! the !lat e*uilateral triangle at the top o! the !emale tetrahedron located in the hori+ontal plane that passes through your chest at the sternum. )n a !lash, and with a pulse like energy, send that triangular plane down through the !emale tetrahedron. )t gets smaller as it goes down and pushes out the tip or ape o! the tetrahedron all the negative energy o! the mudra or electrical circuit, a light will shoot out o! the ape toward the center o! the 2arth. (he Mind eercise is per!ormed a long with the !ollowing B0$> movements. B0$>< Move your eyes slightly toward each other, or, in other words, slightly cross your eyes. %ow bring them up to the top o! their sockets, or in other words, look up. &lso, this looking up motion should not be etreme. >ou will !eel a tingling !eeling between your eyes in the area o! your third eye . >ou can now look down to the lowest point you can, as !ast as you can. >ou should !eel an electrical sensation move down your spine. (he M)%$ and B0$> must coordinate the above mental eercis e with the eye movements. (he eyes look down !rom their up position at the same time the mind sees the triangular hori+ontal plane o! the !emale tetrahedron move down to the ape o! the !emale tetrahedron. (his combined eercise will clean out the negative thoughts and !eelings that have entered into your electrical system. Speci!ically, it will clean out the part o! your electrical system that is associated with the particular mudra you are using. )mmediately upon pulsing the energy down your spine, you change mudras to the net one and begin the entire cycle over again. (he net !ive breaths are a repeat o! the !irst breath with the !ollowing mudra changes< Second breath mudra< (humb and second !inger together (hird breath mudra< (humb and third !inger together
/ourth breath mudra< (humb and little !inger together /i!th breath mudra< (humb and !irst !inger together same as !irst breath# Sith breath mudra< (humb and second !inger together same as second breath# (he !irst part, the !irst si breaths, the balancing o! the polarities, and the cleansing o! your electrical system is now complete. >ou are now ready !or the net part, the net seven breaths. ;ere an entirely new breathing pattern begins. >ou do not need to visuali+e the star tetrahedron at this time. 0nly the tube that runs through the star, !rom the ape o! the male tetrahedron above your head to the ape o! the !emale tetrahedron below your !eet, needs to be seen and worked with. (his etends one hand length above your head and one hand length below your !eet. (he diameter o! >03 tube will be the si+e o! the hole !ormed by >03 thumb and !ore!inger touching. B32&(; %MB23 S2=2%< )nhale ;2&3(< Love. (here is another re!inement here that can b e used a!ter you have per!ected this meditation. M)%$< =isuali+e or sense the tube running through your body. (he instant you begin the seventh inhale, see the brilliant white light o! the prana moving down the tube !rom the top and up the tube !rom the bottom at the same time. (his movement is almost instantaneous. (he point where these two light beams meet within your body is controlled by the mind and is a vast science known throughout the universe. )n this teaching however, we will only be shown what is necessary , that which will take you !rom third to !ourth dimensional awareness. )n this case you will direct the two beams o! prana to meet at your navel, or more correct, within your body at navel level, inside the tube. (he moment the two beams o! prana meet, which is ?ust as the inhale begins, a sphere o! white light or prana is !ormed at the meeting point about the si+e o! a grape!ruit centered on the tube. )t all happens in an instant. &s you continue to take the inhale o! the seventh breath, the sphere o! prana begins to concentrate and grow slowly. B0$>< /or the net seven breaths use the same mudra !or both inhale and ehale, the thumb, !irst and second touching together palms up. B32&(;< $eep rhythmic >ogic breathing, seven seconds in and seven seconds out. (here is no holding o! the breath !rom now on. (he !low o! prana !rom the two poles will not stop or change in any way when you go !rom inhale to ehale. )t will be a continuous !low that will not stop !or a long as you breath in this manner, even a!ter death. S2=2%(; B32&(;< 2hale
M)%$< (he prana sphere centered at the navel continues to grow. By the time o! the !ull ehale, the prana sphere will be approimately eight or nine inches in diameter. B32&(;< $o not !orce the air out o! your lungs. @hen your lungs are empty naturally, immediately begin the net breath. 2)';(; B32&(;< )nhale ;2&3(< Love. M)%$< (he prana sphere continues to concentrate li!e !orce energy and grow in si+e 2)';( B32&(;< 2hale M)%$< (he prana sphere continues to grow in si+e and will reach maimum si+e at the end o! this breath. (his maimum si+e is di!!erent !or each person. )! you put your longest !inger in the center o! your navel, the line on your wrist de!ining your hand will show you the radius o! the maimum si+e o! this sphere !or >0. (his sphere o! prana cannot grow larger. %)%(; B32&(;< )nhale M)%$< (he prana sphere cannot grow larger, so what happens is the prana begins to concentrate within the sphere. (he visual appearance is that the sphere grows B3)';(23. B32&(;< Sphere grows brighter and brighter as you inhale. %)%(; B32&(;< 2hale B32&(;< &s you ehale, the sphere continues to grow brighter and brighter. (2%(; B32&(;< )nhale M)%$< &bout hal! way through this inhale, as the sphere continues to brighter, the prana sphere reaches critical mass. (he sphere ignites into a sun, a brilliant blinding ball o! white light. >ou are now ready !or the net step. (2%(; B32&(;< 2hale M)%$< &t the moment o! ehale, the small sphere two hand lengths in diameter bulges to epand. )n one second, combined with the breath talked about below, the sphere epands *uickly out to the sphere o! Leonardo, out at your !inger tips o! your etended arms. >our body is now completely enclosed within a huge sphere o! brilliant white light. >ou have returned to the ancient !orm o! spherical breathing. ;owever, at this point, this sphere is not stable. >ou MS( breath three more times to keep the sphere stable.
B32&(;< &t the moment o! ehale, make a small hole with your lips and blow out your air with pressure. &s you !eel the sphere begin to bulge, all within the !irst second o! this ehale, let all o! your air out rapidly. (he sphere will epand at that moment. 2L2=2%(;, (@2L/(; and (;)3(22%(; B32&(;< )nhale and 2hale M)%$< 3ela and ?ust !eel the !low o! the prana !lowing !rom the two poles and meeting at the navel and then epanding out to the large sphere B32&(;< Breath rhythmically and deeply. &t the end o! the thirteenth breath you have stabili+ed the large sphere and are ready !or the important 6:th breath. (;2 /03(22%(; B32&(; ;2&3(< Love M)%$< 0n the inhale o! the 6:th breath, at the very beginning o! the breath, move the point where the two beams o! prana meet !rom the navel to the sternum, the !ourth dimensional chakra. (he entire large sphere, along with the original sphere, which is also still contained within the large sphere, moves up to the new meeting point within the tube. (hough this is very easy to do, it is an etremely power!ul movement. Breathing !rom this new point within the tube will inevitably change your awareness !rom third to !ourth dimensional consciousness, or !rom earth consciousness to 5hrist consciousness. B0$>< (his mudra will be used !or the rest o! the meditation. 4lace the le!t palm on top o! the right palm !or males and the right palm on top o! the le!t palm !or !emales. )t is a mudra that relaes. B32&(;< 3hythmic breath and deep. ;owever, i! you continue to breathe !rom your 5hrist center without moving on to the M23-K&-B&, which is what is recommended until you have made contact with your ;igher Sel!, then shi!t to a shallow breath. )n other words, breath rhythmically but in a com!ortable manner where your attention is more on the !low o! energy moving up and down the tube meeting at the sternum and epanding out to the large sphere. Aust !eel the !low. se your !eminine side to ?ust be. &t this point dont think, ?ust breath, !eel and be. /eel your connection to &ll Li!e through the 5hrist Breath. 3emember your intimate connection with 'od. (he Mer-Ka-Ba, (he =ehicle 0! &scension (he Last (hree Breaths >ou are asked not to attempt this /03(; 4&3( until you have made contact with your ;igher Sel!, &%$ your ;igher Sel! has given you permission to proceed. (his part is to be taken seriously. (he energies that will come into and around your body and spirit are o! tremendous power. )! you are not ready, you could hurt yoursel!. )! your ;igher Sel!
gives you permission to enter into the M23-K&-B&, then don t !ear, !or you will be ready. /)/(22%(; B32&(;< )nhale< ;2&3(< Love M)%$< Be aware o! the whole star tetrahedron. 3eali+e that there are three whole star tetrahedrons superimposed over each other. 0ne is the body itsel!, and is locked in place and never, ecept under certain conditions, moves. )t is placed around the body according to maleness or !emaleness. (he second whole star tetrahedron is male in nature, it is electrical, is literally the human mind and rotates coun ter-clockwise relative to your body looking out, or to put it another way, it rotates toward your le!t side. (he third whole star tetrahedron is !emale in nature, is magnetic, is literally the human emotional body and rotates clockwise relative to your body looking out, or to put it another way, it rotates toward your right side. (o be clear, we are not telling you to rotate the male tetrahedron one way and the !emale the other way. @hen we say rotate the whole star tetrahedron, we mean the whole thing. 0n the inhale o! the !i!teenth breath, as you are inhaling, you will say to yoursel!, in your head, the code words, 2&L S422$. (his will tell your mind that you want the two rotatable whole star tetrahedrons to begin spinning in opposite directions at e*ual speeds at the time o! the ehale. Meaning that !or every complete rotation o! the mind tetrahedrons, there will be a complete rotation o! the emotional tetrahedrons. B0$>< 5ontinue the mudra o! the !olded hands !rom now on. B32&(;< Breath >ogic and rhythmically an deeply again, but only !or the net three breaths, a!ter that return to the shallow breathing. /)/(22%(; B32&(;< 2hale M)%$< (he two sets o! tetrahedrons take o!! spinning. )n an instant, they will be moving at eactly one third the speed o! light at their outer tips. >ou probably will not be able to see this because o! their tremendous speed, but you can !eel it. @hat you have ?ust done is to start the M0(03 o! the M23-K&-B&. >ou will not go anywhere, or have an eperience. )t is ?ust like starting the motor o! a car, but having the transmission in neutral. B32&(;< Make a small hole with your lips ?ust like you did !or breath %umber (en. Blow out in the same manner, and as you do, !eel the two sets o! tetrahedrons take o !! spinning. S)C(22%(; B32&(;< )nhale
M)%$< &s you let out the breathe, the two sets o! tetrahedrons take o!! !rom their one third speed o! light setting to two third speed o! light in an instant. &s they approach two thirds speed o! light speed a phenomena takes place. & disk about 11 !eet in diameter !orms around the body at the level o! the base o! the spine. &nd the sphere o! energy that is centered around the two sets o! tetrahedrons !orms with the disk to create a shape that looks like a /L>)%' S&523 around the body. (his energy matri is called the M23K&-B&. ;owever, it is not stable. )! you see or sense the M23-K&-B& around you at this point, you will know it to be unstable. )t will be slowly wobbling. (here!ore Breath %umber Seventeen is necessary. B32&(;< Same as breath 6D, make a small hole in your lips, and blow out with pressure. )t is at this point that the speeds increases. &s you !eel the speed increasing, let out all your breath with !orce. (his action will cause the h igher speed to be !ully obtained and the M23-K&-B& to be !ormed. S2=2%(22%(; B32&(;< )nhale ;2&3(< 3emember, unconditional love !or all li!e must be !elt through out all o! this meditation or no results will be reali+ed. M)%$< &s you breathe in, say to yoursel!, in your head, the code %)%2 (2%(;S (;2 S422$ 0/ L)';(. (his code will tell your mind to increase the speed o! the M23-K&B& to nine tenths the speed o! light which will stabili+e the rotating !ield o! energy. )t will also do something else. (his third dimensional universe that we live in is tuned to E6F the speed o! light. 2very electron in your body is rotating around every atom in your body at E6F the speed o! light. (his is the reason this particular speed is selected. B32&(;< Breathe rhythmically and in a >ogic manner. S2=2%(22%(; B32&(;< 2hale M)%$< (he speed increases to E6F the speed o! light and stabili+es the M23-K&-B&. B32&(;< Same as breath 61 and 6D, make a small hole in your lips, and blow out with pressure. &s you !eel the speed take o!!, let all your breath out with !orce. >ou are now in your stable and (hird dimensionally tuned M23-K&-B&. @ith the help o! your ;igher Sel!, you will understand what this really means. 2)';(22%(; B32&(;< (his very special breath will not be taught here. >ou must receive it !rom >our ;igher Sel!. )t is the breath that will take you through the speed o! light into the !ourth dimension. >ou will disappear !rom this world and reappear in another one that will be your new home !or awhile. (his is not the end, but the beginning o! an ever epanding consciousness returning you ;0M2 to your /&(;23.
Merkaba
(he word Merkaba or Merkava - ;ebrew 5hariotor general meaning "to ride an animal, in a chariot" - is used in the Bible 2+ekiel 6<:-GD# to re!er to the throne-chariot o! 'od, the !our-wheeled vehicle driven by !our 5herubim, each o! which has !our wings and !our !aces o! a man, lion, o, and eagle#. /our means time in alchemy.
2+ekiel, Sumerian 'ods, /0 5onnections
@heels @ithin @heels
)n medieval Audaism, the beginning o! the book o! 2+ekiel was regarded as the most mystical passage in the Bible, and its study was discouraged, ecept by mature individuals with an etensive grounding in the study o! traditional Aewish tets. Aewish biblical commentaries emphasi+e that the imagery o! the Merkaba is not meant to be taken literallyH rather the chariot and its accompanying angels are analogies !or the various ways that 'od reveals ;imsel! in this world. Maimonides in his 69 principles o! !aith emphasies that 'od is not limited to any particular !orm, as this prophesy might seem to imply. 5hassidic philosophy and Kaballah eplain at length what each aspect o! this vision represents in this world, and how they in no way imply that 'od is made up o! these !orms. (he danger o! understanding these passages as literal decriptions o! 'ods image likely accounts !or the opposition among (orah scholars towards learning this topic without the proper initiation. Aews customarily read the Biblical passages concerning the Merkaba in their synagogues every year on the holiday o! Shavuot. !istor"
(he earliest merkabah speculations were eegetical epositions o! the prophetic visions o! 'od in the heavens, and the divine retinue o! angels, hosts, and heavenly creatures surrounding 'od. (he earliest evidence suggests that merkabah homiletics did not give rise to ascent eperiences - as one rabbinic sage states< "Many have epounded upon the merkabah without ever seeing it" (ose!ta Megillah 9I:Jochanan Ben akkai d. ca. F 52# and later, 3abbi &kiva d. 691# were deeply involved in merkabah speculation. 3abbi &kiva and his contemporary 3abbi )shmael ben 2lisha are most o!ten the protagonists o! later merkabah ascent literature. Beyond the rabbinic community, Aewish apocalyptists also engaged in visionary speculations concerning the divine realm and the divine creatures which are remarkably similar to the rabbinic material. & small number o! tets unearthed at umran indicate that the $ead Sea community also engaged in merkabah speculation. 3ecently uncovered Aewish mystical tets also evidence a deep a!!inity with the rabbinic merkabah homilies. 3ecently, considerable scholarly attention has been paid to the use o! merkabah themes in early Aewish-5hristian circles. (he merkabah homilies eventually consisted o! de tailed descriptions o! multiple layered heavens usually seven in number#, o!ten guarded over by angels, and encircled by !lames and lightning. (he highest heaven contains seven palaces hekhalot#, and in the
innermost palace resides a supreme divine image 'ods 'lory or an angelic image# seated on a throne, surrounded by awesome hosts who sing 'ods p raise. @hen these images were combined with an actual mystical eperiential moti! o! individual ascent paradoically called "descent" in most tets# and union is not precisely known. By in!erence, contemporary historians o! Aewish mysticism usually date this development to the third century 52. &gain, there is a signi!icant dispute amongst historians over whether these ascent and unitive the mes were the result o! some "!oreign," usually 'nostic, in!luence, or a natural progression o! religious dynamics within rabbinic Audaism. The Biblical Merkaba in #epth
&ccording to the verses in 2+ekiel and its attendant commentaries, the analogy o! the Mekaba image consists o! a chariot made o! many angels being driven by the "Likeness o! a Man." /our angels !orm the basic structure o! the chariot. (hese angels are called the "5hayot". (he bodies o! the "5hayot" are like that o! a human being, but each o! them had !our !aces, corresponding to the !our directions the chariot can go north, east south and west#. (he !aces are that o! a man, a lion, an o later changed to a child or cherub# and an eagle. Since there are !our angels and each has !our !aces, there are a total o! 6D !aces. 2ach 5hayot angel also has !our wings. (wo o! these wings spread across the length o! the chariot and connected with the wings o! the angel on the other side. (his created a sort o! bo o! wings that !ormed the perimeter o! the chariot. @ith the remaining two wings, each angel covered its own body. Below, but not attached to the !eet o! the "5hayot" a ngels are other angels that are shaped like wheels. (hese wheel angels, which are described as "a wheel inside o! a wheel", are called "0phannim" - wheels, cycles or ways#. (hese wheels are not directly under the chariot, but are nearby and along its perimeter much like the wheels o! a car. (he angel with the !ace o! the man is always on the east side and looks up at the "Likeness o! a Man" that drives the chariot. (he "Likeness o! a Man" sits on a throne made o! saphire. (he Bible later makes mention o! a third type o! angel !ound in the Merkaba called "Seraphim" lit. burning# angels. (hese angels appear like !lashes o ! !ire continuously ascending and decending. (hese "Seraphim" angels !unctioned somewhat like pistons in that they powered the movement o! the chariot. )n the hierarchy o! these angels, "Seraphim" are the highest, that is, closest to 'od, !ollowed by the "5hayot", which are !ollowed by the "0phannim".
(he chariot is in a constant state o! motion, and the energy behind this movement runs according to this heirarchy. (he movement o! the "0!anim" is controlled by the "5hayot" while the movement o! the "5hayot" is controlled by the "Sera!im". (he movement o! all the angels o! the chariot are controlled by the "Likeness o! a Man" on the (hrone. $ %hassidic &'planation
5hassidic philosophy eplains that Merkaba is a multi-layered analogy that o!!ers insight into the nature o! man, the ecosystem, the world, and teaches us how to become better people. (he !our 5hayot angels represent the basic archetypes that 'od used to create the current nature o! the world. 0!annim, which means ways, are the ways these archetypes combine to create actual entities that eist in the wo rld. /or instance, in the basic elements o! the world, the lion represents !ire, the o earth, the eagle wind, and the man water. ;owever, in practice, everything in the world is some combination o! all !our, and the particular combination o! each element that eist in each thing are its particular 0!annim or ways. )n another eample, the !our 5hayot represent spring, summer, winter and !all. (hese !our types o! weather are the archetypal !orms. (he 0!annim would be the combination o! weather that eists on a particular day, which may be a winter-like day within the summer or a summer like day within the winter or whatever. (he Man on the throne represents 'od, who is controlling everything that goes on in the world, and how all o! the archetypes ;e set up should interact. (he Man on the throne, however, can only drive when the !our angels connect their wings. (his means that 'od will not be revealed to us by us looking at all !our elements !or instance# as separate and independent entities. ;owever, when one looks at the way that earth, wind, !ire and water !or instance# which all oppose each other are able to work together and coeist in complete harmony in the world, this shows that there is really a higher power 'od# telling these elements how to act. (his very lesson carries over to eplain how the !our basic groups o! animals and the !our basic archetypal philosophies and personalities reveal a higher, godly source when one is able to read between the lines and see how these opposing !orces can and do interact in harmony. & person should strive to be like a Merkaba, that is to say, he should reali+e all the di!!erent *ualities, talents and inclinations he has his angels#. (hey may seem to contradict, but when one directs his li!e to a higher goal such as doing 'ods will the man on the chair driving the chariot# he will see how they all can work together and even complement eachother.
ltimately, we should strive to reali+e how all o! the !orces in the world, though they may seem to con!lict can unite when one knows how to use them all to !ul!ill a higher purpose, namely to serve 'od. Ke" Te'ts
(he ascent tets are etant in !our principal works, all redacted well a!ter the third but certainly be!ore the ninth century 52. (hey are< 6# ;ekhalot utartey "(he Lesser 4alaces"#, which details an ascent o! 3abb i &kivaH G# ;ekhalot 3abbati "(he 'reater 4alaces"#, which details an ascent o! 3abbi )shmaelH 9# Maaseh Merkabah "&ccount o! the 5hariot"#, a collection o! hymns recited by the "descenders" and heard during their ascentH and :# Sepher ;ekhalot "Book o! 4alaces," also known as 9 2noch#, which recounts an ascent and divine trans!ormation o! the biblical !igure 2noch into the archanel Metatron, as related by 3abbi )shmael. & !i!th work provides a detailed description o! the 5reator as seen by the "descenders" at the clima o! their ascent. (his work, preserved in various !orms, is called Shiur omah "Measurement o! the Body"#, and is rooted in a mystical eegesis o! the Song o! Songs, a book reputedly venerated by 3abbi &kiva. (he literal message o! the work was repulsive to those who maintained 'ods incorporealityH Maimonides d. 6GF:# wrote that the book should be erased and all mention o! its eistence deleted.@hile throughout the era o! merkabah mysticism the problem o! creation was not o! paramount importance, the treatise Se!er >et+irah "Book o! 5reation"# represents an attempt at cosmogony !rom within a merkabah milieu. (his tet was probably composed during the seventh century 52, and evidences in!luence o! %eoplatonism, 4ythagoreanism, and Stoicism. )t !eatures a linguistic theory o! creation in which 'od creates the universe by combining the GG letters o! the ;ebrew alphabet, along with emanations represented by the ten numerals, or se!irot.
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(elated Files
abbalah, Star o! $avid &bove and Below
;ermes (rismegistus (he 2merald (ablets o! (hoth thought, consciousness# &s is &bove, So is Below
/lower o! Li!e
Sacred 'eometry, Spiraling $%&, 'olden 3atio, /ibonacci %umbers
6G Spiraling 5ones &round 6 - 5reation
(ube (orus
5onical ;ats
Metatrons 5ube
'ordian Knot
(he 'arden o! 2den
Sumerian 'ods &llegedly 5reate a Biogenetic 2periment
$ilmun, )ra*
&ll Seeing 2ye )sis, )ris, 4upil, 3ods and 5ones, Masonic Symbolism
5aduceus 3od o! ;ermes, $%&
&lchemy
Lyra o! ;ermes
sing the 3od to Slay the $ragon
0mega 4ro?ect, 2nding the ;uman $%& 2periment, Leo, Lion
0uroboros, GF6G
3eptilian 5onnections
5oiling Snake, $ragons
Kundalini
raeus, 2gyptian 5onnections &lpha, 0mega
uet+alcoatl /eather Serpent 'od, GF6G, Mayan 5alendar
$ogon %ommo
3eptilian 4art o! the Brain
'ods with @ater Buckets
&mphibious 'ods 0annes, 0neness, Babylon, Baby Lion, Many 0thers
(win /lames Balance 3eunion o! both aspects o! your soul at ero 4oint
ero 4oint
(he 2clipse o! (ime and 5onsciousness
5enter, ;eart 5hakra
;our 'lass 2!!ect - (ime - ;ours - ;orus 3ebirth
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