Meditation
Articles are available as downloads upon request.
Specify which article you would like to receive,
and send your request via the "Contact Us" form
or addressed to torahveda@gmail.com.
Meditation Basics – Condensed Version
By Steven J. Gold, Founder/Director, TORAH-VEDA
Following is a condensed version of a longer article on this subject.
There are many different meditation techniques and variations to those techniques. For the sake of brevity, I am limiting these descriptions to one primary practice and slight variations to that practice that I have learned through my yoga tradition and experimented with over the years. This practice is generally categorized as a silent, internal, receptive practice, as distinct from many other meditation and contemplation practices that involve other elements, such as using external aids, chanting, guided visualizations, etc. I believe this practice provides an excellent foundation that can serve as a springboard for other practices, and can be utilized with internal visualizations or mantras in various languages and from various spiritual traditions. If sounds, colors or images come forward of their own accord during a meditation session, they may be worthwhile tools for focusing one’s inner attention.
Why Meditate? People who desire to learn how to meditate often want to learn to relax, de-stress, quiet down their noisy minds. Meditation will do all of that and more. It will help you address an inner call/yearning to connect with the spiritual essence that resides within us all. When that inner essence is contacted and magnified, the other benefits will follow, including becoming a more productive participant in everyday life.
Posture. “Head, neck and trunk in a straight line”. My spiritual father, Swami Rama, never tired of saying this. There are a variety of seated positions that accomplish this. The most important point is to get the body in a position with this basic alignment that is comfortable, so that bodily discomfort is not creating a distraction. In this form of meditation, the primary concern is to leave bodily awareness and external sensation behind, which can only be accomplished if the body is comfortable and not a cause for distraction. (Zen meditation is quite different, where bodily and external sensory awareness is heightened. In contrast, the traditional yoga meditation involves withdrawing awareness from external sensation, freeing up this energy to focus within). It is also emphasized in this traditional yoga practice that the aligned head, neck and trunk need to be perpendicular to the ground in a seated position, and not lying down.
If sitting cross-legged on a cushion on the floor is not comfortable, then sitting in a firm chair is the next best choice. A second important aspect is to sit in a manner in which the posture itself supports the back, without the back leaning on anything else, like the back of the chair. So, if utilizing a chair, sit forward, away from the back, and find a comfortable posture with the head, neck and truck aligned. It is helpful for the feet to be comfortably touching the ground with the soles planted on the ground, for the thighs to be roughly parallel to the ground and the lower legs to be roughly perpendicular to the ground. For short people whose feet dangle from a normal chair, use cushions under the feet. For tall people whose height prevents the thighs from being parallel to the ground and the lower legs from being perpendicular to the ground at the same time, stretch the legs out in front until the thighs are parallel to the ground and cross the legs at the ankles, right ankle over left. If for any reason it is not comfortable to sit without external support to the back, then use whatever support for the back that will make you comfortable.
Sense Withdrawal. As discussed above, this meditation technique is designed to aid in withdrawing the expenditure/dissipation of energy through the external senses, and redirect this energy within, to aid in the unfoldment of inner dimensions. The eyes are gently closed, thus easily eliminating the sensory expenditure involved with sight. Concerning the distraction of external hearing, meditate in a quiet space. It is also easy enough to select a space not prone to strong odors, minimizing exposure to stimulating smells; and it is recommended that you meditate on an empty stomach for many reasons, including that by doing so, there is little chance of any lingering tastes in the mouth that may provide a distraction. Concerning touch, positioning of the body in a still, comfortable posture as addressed above minimizes the sensations of touch.
It is worth noting that for every external sensation, there is a corresponding internal sensation that may be experienced during meditation and may help provide a point of inner focus. For sight, there is inner light, colors, images, visions; for hearing, there is inner sound and music; for taste, there is inner flavor such as a taste of nectar/ambrosia; for smell, there is inner fragrance; and inner touch usually takes the form of a sensation of inner heat, although other inner touch sensations are possible. While these inner sensations may be pleasant and assist with inner focus, they are not to be considered the goal of meditation, but only guideposts and tools along the way.
Breathing. Although there are techniques that promote exhaling through the mouth, this practice emphasizes breathing only through the nostrils on both inhalation and exhalation. So to accomplish nostril-only breathing, as described earlier, during this technique the lips should remain gently sealed. Breathing should be at a comfortable and natural pace, allowing the bodily intelligence and needs to set the rhythm. It should be done diaphragmatically, coordinating the movement of the abdomen and solar plexus area with the breath: the abdomen/solar plexus region gently expanding during inhalation and gently contracting during exhalation. This is deep but gentle breathing, utilizing the internal diaphragm muscle located in the lower rib cage/solar plexus region, as distinct from utilizing expansion of the chest. Only the lower portion of the rib cage should expand and contract just a little to assure optimum use of the diaphragm and minimum use of the chest. There should be no extended pauses between inhalation and exhalation, just a natural continuous flow with that split second of suspension as it transitions from inhalation to exhalation, like the waves of the ocean coming onto the beach, turning, receding out, then turning and flowing in again. The breath should be smooth through the duration of each inhalation and exhalation, without any halting or jerkiness. Visualize with each inhalation that your body is like an empty glass being filled with the breath, first pouring down to the bottom and filling it up as it goes. Likewise, with each exhalation, the glass is emptied first from the top (being pushed up and out from the bottom), with the last bit of exhalation coming from the bottom. A slight variation is to visualize/sense a circuit of energy flowing into the body and up the spine during inhalation, and flowing out and down the front of the body during exhalation, creating a circuit running up the spine and out through the nose and down the front of the body, then up the spine again, and so on. A further visualization is to imagine the release of stresses, toxins and obstructions with each exhalation, and replacing those with nurturance, healing and well-being with each inhalation.
Focal Points for the Journey Within. Once you are settled into your seated posture and have closed your eyes, begin to focus on the breathing as described above. To assist with establishing a comfortable breathing rhythm, first focus attention on the gentle expansion and contraction of the abdomen/solar plexus region coordinated with the inhalation and exhalation of the breath. Once a steady, comfortable rhythm is established, move the focal point to the tip of the nose, and observe the sensation of the breath as it moves in and out through the nostrils. This process aids in relaxation and moving your awareness from bodily awareness to breath awareness and the more subtle awareness of the life force (“prana” in yoga, “ruach” in kabala) that rides with the breath.
Once the attention is steadied on the movement on the breath at the point at the tip of the nostrils, you may move your focus of attention from the tip of the nostrils to either the “third eye” point between and above the eyebrows (the center of the mind), or the region of the heart (the center of the emotions). Moving your focus of attention is similar to moving your sense of identity. The idea is to locate the higher quiet mind (as distinct from the lower chattering mind) or the higher quiet heart (as distinct from the lower emotive heart) and rest your attention/identity in one place or the other. The lower heart and lower mind are very noisy and chatty, creating a seemingly never-ending emotionally-charged inner soundtrack/dialogue. By locating and maintaining the focus on the quiet higher inner heart or quiet higher inner mind, the chattering starts to cease or at least recede into the background. The image I often use is that of a hurricane: the eye of the hurricane remains calm, even while the bustle surrounding it continues. Meditation is about locating and remaining with our inner eye of peace and serenity.
Eventually, if you keep at it long enough, this profound sense of inner peace attained through regular silent seated meditation stays with you, and you can take it with you into the external world of everyday activity. That is what is called “meditation in action”. You will become a more centered, peaceful, yet dynamic and productive participant and contributor to everyday life, and experience a deep sense of fulfillment and existential meaning and purpose. So now we have come full circle and have concluded with the answer to the question posed at the beginning, “Why meditate?”
A Few Last Details. Recommended time: 20 to 30 minutes, twice a day, on an empty stomach; best first thing in the morning, and either late afternoon before supper, or before bed-time. Locate a quiet place in your residence for meditation sessions, and commit to doing your sessions regularly. Meditation practice has a cumulative effect if done regularly. If not done regularly, the effect is diminished. It is that simple. The above are optimal conditions, but meditation can be done in a variety of less than optimal settings, including on buses, trains, planes, airline terminals, etc. Bon voyage! Om Shalom.
Articles are available as downloads upon request.
Specify which article you would like to receive,
and send your request via the "Contact Us" form
or addressed to torahveda@gmail.com.
Meditation Basics – Expanded Version
By Steven J. Gold, Founder/Director, TORAH-VEDA
For a long time, I had been reluctant to go detail about the basic practices and procedures for meditation, because there is no substitute for obtaining in-person instruction from a teacher who is receiving guidance through an established meditation tradition/lineage. However, a time came when it seemed worthwhile to go ahead and some the rather descriptions I have previously provided in my books, Yoga and Judaism (all editions) and Torah-Veda. There are many different meditation techniques and variations to those techniques, but for the sake of brevity, I am limiting these descriptions to one primary practice and slight variations to that practice that I have learned through my yoga tradition and experimented with over the years. This practice is generally categorized as a silent, internal, receptive practice, as distinct from many other meditation and contemplation practices that involve other elements, such as using external aids, chanting, guided visualizations, etc. I believe this practice provides an excellent foundation that can serve as a springboard for other practices and can be utilized with Sanskrit or Hebrew mantras or internal visualizations. The focus here is on the utilization of mantras. However, if sounds, colors or images come forward of their own accord during a meditation session, they may certainly be worthwhile tools for focusing one’s inner attention.
There are two basic techniques in internalized mantra practice, by which the sounds are intoned only within, without any externalized vocalizations. One technique involves coordination of the intonation of the mantra sounds with the breath, and the other involves rapid repetition of a mantra without breath coordination. Specific descriptions of how to utilize mantras in either of these techniques is provided in the books, Yoga and Judaism and Torah-Veda. I particularly commend the reader to another article on this website entitled “Hebrew Mantras – Adonai Hineni”, which describes a basic breath-coordinated practice of particular potency utilizing a Hebrew mantra, and also a similar yoga/Sanskrit mantra, known as the universal “So-hum” mantra.
Why Meditate? I always start my normal meditation classes asking the members of the class to introduce themselves and say something about their background and their interest in meditation. The most common responses include that people want to learn to relax, de-stress, quiet down their noisy minds. Meditation will do all of that and more. It will help you address an inner call/yearning to connect with the spiritual essence that resides within us all. When that inner essence is contacted and magnified, the other benefits will follow, including becoming a more productive participant in everyday life.
Posture. “Head, neck and trunk in a straight line”. My spiritual father, Swami Rama, never tired of saying this. There are a variety of seated positions that accomplish this. The most important point is to get the body in a position with this basic alignment that is comfortable, so that bodily discomfort is not creating a distraction. In this form of meditation, the primary concern is to leave bodily awareness and external sensation behind, which can only be accomplished if the body is comfortable and not a cause for distraction. (Zen meditation is quite different, where bodily and external sensory awareness is heightened. In contrast, the traditional yoga meditation involves withdrawing awareness from external sensation, freeing up this energy to focus within). It is also emphasized in this traditional yoga practice that the aligned head, neck and trunk need to be perpendicular to the ground, so lying down is not an option. The question is often raised about “why not lying down?”. The simple answer is that you would be prone to falling asleep. Another answer is that there is something meditatively beneficial to having the body aligned perpendicular to the ground. There are other yoga practices that employ the body lying down, such as progressive relaxation exercises and yogic sleep (yoga nidra), but it is not recommended for meditation. For those who can sit comfortably on a cushion on the floor in one of the cross-legged yoga meditation postures, that is recommended. It is beyond the scope of this article to go into the variations on the cross-legged postures, but the most important point remains for the body to be comfortable. Most people need a cushion of some height, placed under the base of the spine (but not the legs) depending upon the physical make-up of the person, to raise up the hips so that the lower back is comfortably straightened without undue effort.
If sitting cross-legged is not comfortable, then sitting in a firm chair is the next best choice. A second important aspect, even if seated in a chair, is to do so in a manner in which the posture itself supports the back, without the back leaning on anything else, like the back of the chair. So, if utilizing a chair, sit forward, away from the back, and find a comfortable posture with the head, neck and truck aligned. It is helpful for the feet to be comfortably touching the ground with the soles planted on the ground, for the thighs to be roughly parallel to the ground and the lower legs to be roughly perpendicular to the ground. For short people whose feet dangle from a normal chair, use cushions under the feet. For tall people whose height prevents the thighs from being parallel to the ground and the lower legs from being perpendicular to the ground at the same time, stretch the legs out in front until the thighs are parallel to the ground and cross the legs at the ankles, preferably right ankle over left. If for any reason it is not comfortable to sit cross-legged on the ground or on a chair without external support to the back, then use whatever support for the back that will make you comfortable.
Concerning the arms, hands and fingers, there are various positions that can be utilized, but again, the over-riding principle is for the body to be comfortable and not a distraction. Hands palm down or palm up on the thighs is fine. A variation involves touching the tips of the thumbs with the tips of the index fingers, either palms up or down, resting on the thighs. A traditional Buddhist position for the hands is with the right hand resting in the palm of the left hand in the lap, palms facing up.
There are a few more subtle aspects to bodily positioning worth noting. Concerning the head, there is something in yoga called the “chin lock”. If someone asked you to slightly nod your head “yes”, the chin lock would be the position of the head in the downward position of the nod, with the chin just slightly pointing down and a little in. This little maneuver is very beneficial. The jaw should be relaxed, with the lips lightly sealed, the teeth comfortably separated, and the tongue gently touching the upper palate. There is also something called the “anal lock”. This is described as slightly squeezing in on the anal sphincter, which also accomplishes tightening up on the perineum, the area between the anus and the genitals. Another method to accomplish this perineal pressure is to employ the cross-legged position of “siddhasana” whereby the heel of the left foot is positioned so that it is applying pressure to the perineum, with the heel of the right foot placed on top of the heel of the left foot. Sitting on a small additional cushion placed at this region also provides this added pressure to the perineum.
Sense Withdrawal. As discussed above, this meditation technique is designed to aid in withdrawing the expenditure/dissipation of energy through the external senses, and redirect this energy within, to aid in the unfoldment of inner dimensions. When employing the senses in engagement with external phenomena, a great deal of energy is involved. In this practice, the eyes are gently closed, thus easily eliminating the sensory expenditure involved with sight. (There are other techniques that involve keeping the eyes open, but that is beyond the scope of this article). Some yoga schools employ the use of ear plugs or other procedures to physically minimize the operation of external hearing. However, it is easy enough to assure that you meditate in a quiet space not likely to have intrusions of visual or auditory stimuli. (There are techniques employing the use of external sound, either introduced from an independent source or uttered by the meditator, but again, they are beyond the scope of this article). It is also easy enough to select a space not prone to strong odors, minimizing exposure to stimulating smells; and it is recommended that you meditate on an empty stomach for many reasons, including that by doing so, there is little chance of any lingering tastes in the mouth that may provide a distraction. (There are practices that incorporate pleasing fragrances from burning incense or aromatic oils, but they are also beyond the scope of this article. I do not know of any practice that encourages meditating right after eating – the digestion process can be distracting, and diverts energy that would otherwise be available for the meditative process performed on an empty stomach). Concerning touch, positioning of the body in a still, comfortable posture as addressed above minimizes the sensations of touch.
It is worth noting that for every external sensation, there is a corresponding internal sensation that may be experienced during meditation and may help provide a point of inner focus. For sight, there is inner light, colors, images, visions; for hearing, there is inner sound and music; for taste, there is inner flavor such as a taste of nectar/ambrosia; for smell, there is inner fragrance; and inner touch usually takes the form of a sensation of inner heat, although other inner touch sensations are possible. While these inner sensations may be pleasant and assist with inner focus, they are not to be considered the goal of meditation, but only guideposts and tools along the way.
Breathing. There are many significant aspects to breathing as related to meditation. In the normal four-week course on meditation that I teach, I spend one full two-hour session just on this topic. For the sake of brevity here, I will emphasis the basics. Although there are other techniques that promote exhaling through the mouth, this practice emphasizes breathing only through the nostrils on both inhalation and exhalation. So to accomplish nostril-only breathing, as described earlier, during this technique the lips should remain gently sealed. Breathing should be at a comfortable and natural pace, allowing the bodily intelligence and needs to set the rhythm. It should be done diaphragmatically, coordinating the movement of the abdomen and solar plexus area with the breath: the abdomen/solar plexus region gently expanding during inhalation and gently contracting during exhalation. This is deep but gentle breathing, utilizing the internal diaphragm muscle located in the lower rib cage/solar plexus region, as distinct from utilizing expansion of the chest. Only the lower portion of the rib cage should expand and contract just a little to assure optimum use of the diaphragm and minimum use of the chest. There should be no extended pauses between inhalation and exhalation, just a natural continuous flow with that split second of suspension as it transitions from inhalation to exhalation, like the waves of the ocean coming onto the beach, turning, receding out, then turning and flowing in again. The breath should be smooth through the duration of each inhalation and exhalation, without any halting or jerkiness. Visualize with each inhalation that your body is like an empty glass being filled with the breath, first pouring down to the bottom and filling it up as it goes. Likewise, with each exhalation, the glass is emptied first from the top (being pushed up and out from the bottom), with the last bit of exhalation coming from the bottom. A slight variation is to visualize/sense a circuit of energy flowing into the body and up the spine during inhalation, and flowing out and down the front of the body during exhalation, creating a circuit running up the spine and out through the nose and down the front of the body, then up the spine again, and so on. A further visualization is to imagine the release of stresses, toxins and obstructions with each exhalation, and replacing those with nurturance, healing and well-being with each inhalation.
Focal Points for the Journey Within. Once you are settled into your seated posture and have closed your eyes, begin to focus on the breathing as described above. To assist with establishing a comfortable breathing rhythm, first focus attention on the gentle expansion and contraction of the abdomen/solar plexus region coordinated with the inhalation and exhalation of the breath. Once a steady, comfortable rhythm is established, move the focal point to the tip of the nose, and observe the sensation of the breath as it moves in and out through the nostrils. This process aids in relaxation and moving your awareness from bodily awareness to breath awareness and the more subtle awareness of the life force (“prana” in yoga, “ruach” in kabalah) that rides with the breath.
Several hours of my normal eight-hour meditation class focuses on the interplay between functions and nature of the mind, states of consciousness and emotions, all as related to the meditative journey within. Again, for the sake of brevity here, I will discuss just the basic points. The mind has many functions, one of which is to serve as the seat of identity, of the sense of separate egoic self. This sense of identity is capable of inner mobility, so to speak; it can move through the various layers/levels that comprise the separate being. At the outermost layer, we are a physical body and identify with that body. Next in is the breath/pranic layer discussed above. Further in is the layer of lower mind, followed by higher mind, followed by the innermost subtle layer of spirituality beyond mind/breath/body. Our total identity includes all of these layers and more – we are conscious beings composed of body, breath, mind, emotion, and spirit.
In addition to the various functions of the mind and layers of the being, there is also an interplay of our sense of identity with emotional states and states of consciousness. The lower emotional states relate to the lower heart tied to our most basic primal instinct of self-preservation and its associated drives/needs for food, sleep and sensual gratification (pursuit of pleasure, avoidance of pain). Higher emotional states relate to the higher heart that is the source of spiritual yearning and Divine Love.
There are four basic states of consciousness: waking, dreaming, dreamless sleep, and the state beyond and underlying all other states (in yoga called “turiya”, the fourth state). There are also three transitional states of consciousness lying between the four basic states: in between waking and dreaming is the state of fantasy/imagination; in between dreaming and dreamless sleep is the state of spiritual vision/prophecy; and in between dreamless sleep and the fourth state is the state in yoga called yoga nidra/yogic sleep. These states are also described in kabala. Our sense of identity is capable of shifting its focus between these various aspects of our being. This meditation technique is designed to assist one in a journey within, whereby the sense of identity locates these various inner aspects to one’s being.
Once the attention is steadied on the movement on the breath at the point at the tip of the nostrils, you are ready to introduce a mantra, either a breath-coordinated mantra or otherwise. You may also move your focus of attention from the tip of the nostrils to either the “third eye” point between and above the eyebrows (the center of the mind), or the region of the heart (the center of the emotions). Moving your focus of attention is similar to moving your sense of identity. The idea is to locate the higher quiet mind or the higher quiet heart and rest your attention/identity in one place or the other. The lower heart and lower mind are very noisy and chatty, creating a seemingly never-ending emotionally-charged inner soundtrack/dialogue that seems to never shut up. That is what many people who come to mediation class ask about, how to quiet this inner noise. By locating and maintaining the focus on the quiet higher inner heart or quiet higher inner mind, the chattering starts to cease or at least recede into the background. Mantras are tools that aid in this process of connecting with the quiet inner heart or mind. The image I often use is that of a hurricane: the eye of the hurricane remains calm, even while the bustle surrounding it continues. Meditation is about locating and remaining with our inner eye of peace and serenity.
At some point, the identity riding with the vehicle of mantra/spiritual sound moves even further within/beyond, to the place of the silent, subtle, spiritual realm that is the origin of all – the origin of the mantra, the mind, the heart and of all internal and external phenomena. The Source of Creation of All is directly perceived, a sense of the process whereby everything arises out of the realm of the Absolute/Potentiality/Unmanifest into the realm of the Relative/Actuality/Manifestation and then back again. The process of Creation, Sustenance and Dissolution is beheld. Perhaps your sense of identity/self even disappears for a while. This is what in yoga is called “samadhi” and what in kabala is called “yichud”, where there is a merger/absorption of individual identity with the Source of All. A profound sense of inner peace, serenity, bliss, balance, equilibrium ensues.
Eventually, if you keep at it long enough, this profound sense of inner peace attained through regular silent seated meditation stays with you, and you can take it with you into the external world of everyday activity. That is what is called “meditation in action”. You will become a more centered, peaceful, yet dynamic and productive participant and contributor to everyday life, and experience a deep sense of fulfillment and existential meaning and purpose. So now we have come full circle and have concluded with the answer to the question posed at the beginning, “Why meditate?”
A Few Last Details. Recommended time: 20 to 30 minutes, twice a day, on an empty stomach; best first thing in the morning, and either late afternoon before supper, or before bed-time. Locate a quiet place in your residence for meditation sessions, and commit to doing your sessions regularly. Meditation practice has a cumulative effect if done regularly. If not done regularly, the effect is diminished. It is that simple. The above are optimal conditions, but meditation can be done in a variety of less than optimal settings, including on buses, trains, planes, airline terminals, etc. Bon voyage! Om Shalom.
Articles are available as downloads upon request.
Specify which article you would like to receive,
and send your request via the "Contact Us" form
or addressed to torahveda@gmail.com.
JEWISH YOGA MEDITATION, by Steven J. Gold
Adapted from the books Yoga and Judaism and TORAH-VEDA
I do not pretend to be an expert on Jewish meditation. I have been a practitioner of yoga meditation for many years. I have read some books on Jewish meditation and I have heard knowledgeable people speak on the subject. I have conducted some experimentation, based upon this background and experience. Although the proponents of Jewish meditation try to distinguish it from other forms, I see more similarities than differences. Through revelation and experimentation, I have discovered some powerful techniques that appear to have definite positive effects without any deleterious side effects. As in certain types of yoga meditation, these are practices that can be started without specific initiation from an external teacher. I do not know if there are other more advanced practices in Jewish meditation requiring the kind of initiation by a teacher described in the yoga tradition, although I suspect there are. Despite all the continuing literature and exposure on Jewish mysticism, it remains rather vague and shrouded in secrecy, particularly concerning the specifics of practices.
As in the yoga practices, one of these techniques involves coordination with the breath, and the other does not, instead involving rapid repetition of a phrase, called a “mantra” in yoga practice. I am not contending that these practices are only beneficial to Jewish people. As Judaism is the grandparent religion lying at the foundation of the other Western traditions that followed, I believe that these practices may have benefit for anyone, particularly in the Western world. Try them out and see for yourself!
GENERAL PROCEDURES APPLICABLE TO ALL OF THE PRACTICES
It is preferable to do them with the eyes closed, but you can try it with the eyes opened also, and see the difference. The body should be in an upright seated position with the head, neck and truck aligned. Breathing should be only through the nostrils, with the lips gently sealed. Breathing should be at a comfortable and natural pace, allowing the bodily intelligence and needs to set the rhythm, and it should be done diaphragmatically (abdomen gently expanding during inhalation, and gently contracting during exhalation). There should be no extended pauses between inhalation and exhalation, just a natural continuous flow with that split second of suspension as it transitions from inhalation to exhalation, like the waves of the ocean coming onto the beach, turning, receding out, then turning and coming in again. There should also be a sense with the inhalation that your body is like an empty glass being filled with the breath, first pouring down to the bottom and filling it up as it goes. Likewise, with exhalation, the glass is emptied first from the top (being pushed up and out from the bottom), with the last bit of exhalation coming from the bottom. There should also be a sense of a circuit of energy flowing into the body and up the spine during inhalation, and flowing out and down the front of the body during exhalation, creating a circuit running up the spine and out through the nose and down the front of the body, then up the spine again, and so on.
Recommended time: 20 to 30 minutes, twice a day, on an empty stomach (best first thing in the morning, and either late afternoon before supper, or before bedtime).
THE BREATH COORDINATED PRACTICE
Background
In yoga, there is a traditional breath coordinated practice utilizing the “universal mantra” of “so-ham”. I have discovered a similar Jewish practice employing the mysterious Tetragrammaton, YHVH, in conjunction with the likewise mysterious word “Elohim”. Some discussion about these words is helpful to better understand and convey the power inherent in this practice. They are the two words most used in the Torah to refer to God. There are others as well, such as Adonoi, but these two are probably used the most. Sometimes one or the other is used, and sometimes they are used in conjunction. “Elohim” is the first word used in the Torah to refer to God and is generally considered to encompass the Divine aspects of Judgement/ Severity/ Restriction/ Containment. Elohim was the Creator in Genesis because creation involved taking pure, unharnessed force and energy, and giving it form. YHVH follows later as a principle of flexibility/temperance/mercy, so that the forms initiated by Elohim would not become too rigid or static. Without Elohim, we and the manifest world would never come into being; without YHVH, we and this manifest world would never survive for long. These two words and their accompanying principles also are reflected in the Kabalah's Tree Of Life/Jacob’s Ladder, with YHVH/Mercy the right pillar, Elohim/Severity the left pillar, and their interaction the middle pillar, the middle way. Their interaction creates the rungs/paths along the middle way which allow ascent up the ladder. There are many other significant meanings and applications concerning these two words and their letters, but this will suffice for our purposes for now. The whole idea behind meditation is to employ it so that you will discover other layers and meanings.
YHVH is an English alphabetical transliteration of the Biblical Hebrew consonants with the same corresponding sounds, Yod (usually pronounced more like “Yud”), Heh (pronounced “Hay”), Vav, Heh. The Biblical Hebrew text of the Torah does not contain vowels, which were developed sometime later as little symbols above and below the consonants, utilized in other written documents. So even the written Torah, along with the purely oral Torah, was partly oral: the consonants served as mnemonic devices to remind one of the sounds of the words with the vowels. The mystery behind YHVH, unlike other Biblical words, even Elohim, is that the correct pronunciation either is not known, or it is a mystery to be revealed only to high level initiates or priests. The vowels are not included in the texts that otherwise depict vowels for all other words. One common conception is that the correct pronunciation and intonation of this word is so powerful that mere unprepared mortals could not survive its power. An additional/alternative conception is that it is too pure and holy to be intoned by mere unprepared mortals, and doing so would inevitably lead to God’s name being taken in vain. Thus its common description as the “ineffable” name. My intuitive insight is that its meaning, usage and value is so simple and subtle that unless one is properly prepared through preliminary study and practice, its real worth and value will not be grasped, appreciated and put to proper good use. I believe that this was one of the bases for much of the secrecy surrounding mystical practices in many traditions. Yes, perhaps they would be abused and could be dangerous in the wrong hands, but also, their profundity and simplicity would not be properly understood, valued or put to good and proper use unless the student was adequately trained and prepared. YHVH, by the way, is the source of references to the Jewish God “Yahweh” or “Yahveh” and “Jehovah”.
One interpretation I discovered, which I have incorporated into this meditation practice, is that there are no secret vowels or correct pronunciation for the word YHVH, because the word, properly employed, is used in coordination with the breath. The sounds of the consonants are intoned in coordination with the breath, and the sounds of the vowels are the sound of the breath itself. Basically, the sound of this word is the sound of the breath, which is the same conception as with the “So-ham” mantra in the yoga tradition.
Layer One Practice
(Note: for the basic revelation related to this practice, I am deeply indebted to Reb Zalman Schacter-Shalomi, Rabbi Arthur Waskow, and Rabbi Phyllis Berman).
The first layer of practice in this meditation is done as follows. Each Heh is silently intoned within in coordination with the inhalation and the exhalation. The Yod is silently intoned at the moment transitioning from exhalation to inhalation, and the Vav is silently intoned at the moment transitioning from inhalation to exhalation. Thus, right before the beginning of the inbreath is Yod transitioning to Heh for the duration of the inbreath, then Vav is intoned just as the inbreath has completed and is turning to the outbreath, sliding into the second Heh for the duration of the outbreath. I have found it most comfortable to intone the sound of the full name of each letter instead of just the beginning sound, in other words “Yod” instead of “Yeh”, “Vav” instead of “Veh”, “Hay” instead of “Huh”. I hope you get what I mean. I would suggest you experiment with this to see what feels right to you. Maybe just the pure sound of the letter, and not the sound of its name, feels better for you.
Layer Two Practice
If the first layer gets a little boring after a while and is not sufficient to quiet and preoccupy “the monkey mind”, there are second and third layers which should help to quiet and focus the chatter. For the reasons stated above under “Background”, these layers incorporate the word “Elohim” into the practice. This is not a mere clever, inventive concoction, but is based upon scriptural support. At a key juncture in the development of Abram, at Genesis 15:2, he intones the first appearance in the Torah of the word “Adonoi”, used in conjunction with YHVH/Elohim, but in a most unusual manner, as explained by the notes in the Stone Edition. First of all, it is unusual to use Adonoi in conjunction with YHVH or Elohim, and secondly, although YHVH and Elohim are often used in conjunction, with one word following the other (usually YHVH goes first), in this rare, fascinating, and, I believe, extremely significant instance (I believe the only time in the Torah), the notes claim that the consonants of YHVH are used in the main text alone, not followed by the consonants for the word Elohim, but it is to be coordinated with the vowels for Elohim and pronounced as Elohim. It came to me that a viable alternative is that both words are meant to be pronounced simultaneously, reflecting/resonating the true interaction of these two words and their accompanying principles/energies, merging into a third word, if you will, representative of the dynamically balanced energy of the middle pillar itself. As traditional proponents of Jewish meditation have pointed out, Abram/Abraham, considered to be the first Jew, is also considered to be the master, if not the originator, of meditation and related mystical powers. Here at this juncture in the Torah, Abram first addresses God, utilizing/intoning these holy names. This would most likely be accomplished through a meditative process.
The layer two practice incorporates this notion of simultaneously intoning both words. After the layer one practice is established, in addition to the intonations of the layer one practice, simultaneously add the intonation of the sound, “El” on inhalation and “ohim” (pronounced “oheem”) on exhalation. This can be done, and it is interesting to note the added focus required of the mind to maintain it, and how the mind shifts foreground and background between the two sets of sounds. In other words, you are silently intoning within “El” at the same time as Yod-Heh, and “Ohim” at the same time as Vav-Heh.
Layer Three Practice
After the layer two practice is established, in addition to those two simultaneous sets of intonations, add yet a third layer: intone the entire word, “Elohim” with inhalation alone and again with exhalation alone. Practicing at this level will definitely keep the monkey mind well occupied, and you just might find that the monkey mind gets so tired from this hard work, that it falls asleep in exhaustion, thus opening the door to what is referred to in yoga meditation as “the unstruck sound”, the inner paradoxical sound current of silence. Thus the path to a deeper level of meditation.
I hope this description is clear enough to convey the technique so that it can be practiced. In summation, when practicing all three levels at once, with inhalation and exhalation, three sounds are intoned simultaneously (remember, at layer one, Yod is very brief and slides into Heh, and Vav is likewise very brief and slides into the second Heh): Inhalation/Yod-Heh/El/Elohim; Exhalation/Vav-Heh/Ohim/Elohim. You can also experiment with trying each layer separately.
THE REPETITIVE PHRASE PRACTICE
Background
In yoga and other meditative traditions, there is a common practice of repeating particular phrases/mantras in a fast repetitive fashion not coordinated with the breath. Some of these mantras have a “rounding” effect, in that the ending sound of the phrase is the same as or similar to the beginning sound, so that they blend into each other, aiding in a sense of a seamless continuity in the practice. An example of this is the common eastern phrase, “Om Mani Padme Hum”, in which the ending “Hum” blends into the beginning “Om”. I have discovered such phrasing in one version of the most central of all Jewish prayers, the “Shema”. I am not a big fan of transliteration, but for the sake of those readers not familiar with Hebrew and Jewish prayers, I will give it a shot. I would encourage you to review your pronunciation with someone familiar with Hebrew and this prayer:
Shema Yisrael Adonoi Elohanu Adonoi Echad
Echad Elohanu Gadol Adonanu Kadosh Shemo
The general meaning of the single words, without a lot of layered explication:
The first sentence:
Shema: Hear (not just surface hearing, but deep inner hearing)
Yisrael: Israel (there are many layers of meaning to this word/concept)
Adonoi: Chapter 7 of my book Yoga and Judaism contains a discussion of the meaning and significance of this word in its own right, and how it is also used as a substitute pronunciation in prayers where the unpronounceable Tetragrammaton, YHVH, is designated. In the Shema prayer, YHVH is designated, but is pronounced “Adonoi”. It is usually translated as “Lord”.
Elohanu: A possessive derivative of Elohim. What is interesting about Elohim is that it is the plural form, where Elohanu is the singular form. Elohim is the creator in Genesis.
Adonoi: YHVH is again designated here. See above.
Echad: One. This prayer is conveying the central message of Judaism that there is one God, one unifying, underlying source for all manifest and unmanifest existence.
So the first sentence, literally translated: Hear Israel Lord Our Creator Lord One
The second sentence:
Echad: One. This prayer is conveying the central message of Judaism that there is one God, one unifying, underlying source for all manifest and unmanifest existence.
Elohanu: A possessive derivative of Elohim. What is interesting about Elohim is that it is the plural form, where Elohanu is the singular form. Elohim is the creator in Genesis.
Gadol: Big, Vast, Great
Adonanu: A possessive derivative of Adonoi, here used as a word in its own right, and not as a substitute pronunciation for YHVH. It was first used by Abram in addressing God, as distinguished from Elohim and YHVH, which are God’s own self references.
Kadosh: Holy
Shemo: Name
The second sentence, literally translated: One Our Creator Great Our Lord Holy Name
Shema Yisrael Adonoi Elohanu Adonoi Echad
Echad Elohanu Gadol Adonanu Kadosh Shemo
Hear Israel Lord Our Creator Lord One
One Our Creator Great Our Lord Holy Name
A common prayer book translation, rendering it grammatically correct:
Hear, O Israel, the Lord our God, the Lord is One.
One is our God, great is our Lord, holy is His name.
Again, there are many layers of meaning to everything, but I’ll repeat here the most wondrous mystical meaning I have discovered, from God is a Verb, Kabbalah and the Practice of Mystical Judaism by Rabbi David A. Cooper:
“The mystery of saying the Shema prayer is that it draws a beam of light from a hidden supernal world and divides it into seventy lights, representing the seventy nations of creation. Those lights become luminous branches of the Tree of Life. When the seventy branches are illuminated, this tree and all other trees in the Garden of Eden emit sweet odors and perfumes, preparing all the polarities to unite into the Divine Oneness. In Kabbalah, the urge for this union, bringing the upper and lower together, is the driving force of the process of creation, the process of our lives.” P 51.
“Israel is a code word for that essence in life that longs to be with its Creator. The word “Israel” is composed of two words: Yashar and El. Yashar means “to go straight,” and El is one of the names of God. The aspect within every being which yearns to go straight to God is called Israel. Each person knows the part of themselves that desires to be with God. This is the mystical meaning of the nation of Israel; it is not a geographical location, for it extends throughout the universe.” P 319, fn 70
(The traditional explanation: Israel: “He who has struggled with the divine and with men, and has prevailed”. This is the name and its meaning given to Jacob by the angel with whom he wrestled all night. He would not let the angel go until the angel blessed him, and the blessing was to bestow upon Jacob the name “Israel”. It has come to signify the inner struggle we all have, trying to balance our sometimes-discordant impulses, particularly in our attempts to reconcile our animal impulses with our Divine impulse).
The Practice
Now for the practice: These phrases are to be said in rapid silent repetition, with the “Echad” at the end of the first phrase blurring into the “Echad” at the beginning of the second phrase, so that there is only one “Echad”. Likewise, the “Shemo” at the end of the second phrase should blend with the “Shema” at the beginning of the first phrase, so that there is only one “Shemo/Shema”. I have been using one traditional yoga mala of 108 repetitions followed by silent sitting. In Judaism, the number 18, signifying the numerical value of the word “Chai”, which means “life” is an important number, often used by itself or in multiples, and as you see, 108 is a multiple of 6 times 18. You might want to experiment with different multiples of 18. I have found this to be a very powerful, grounding and centering practice, again leading to a deeper level of inner silence.
As with the other meditation practice, it should be done sitting upright comfortably with the head, neck and trunk aligned, employing diaphragmatic breathing with the mouth closed (abdomen gently expanding on inhalation, and contracting on exhalation), on an empty stomach, for 20 to 30 minutes at a time, twice a day (first thing in the morning, and either late afternoon before supper, or late evening before retiring). Again, eyes closed is preferable to tap into deeper inner realms, but it may be worthwhile experimenting with eyes open.
In yoga, the process of rapid repetition of a mantra like this is called “japa”, which can then become what is called “ajapa japa”, where it takes on its own momentum and just goes by itself, and you’re just listening to it. If it becomes an imperceptible drone, so be it. It may be meant to become an imperceptible drone, as are a lot of mantras when they get to a deeper level, approaching the source of all sound. That is the idea behind all meditation that utilizes intonation of a phrase. The conception is that those sounds actually already exist within you. On an outer level, you are intoning those sounds to make the connection. Once the connection is made to this inner level of sound that already exists, intonation can cease, and listening can begin. If you can get to the point where you’re just listening, you just listen. You can get to a point where the listening phase comes fairly quickly and easily. There is also a process akin to shifting layers; you go to different layers and hear different things at the different layers, analogous to changing the station on a radio. It is just a subtle shifting. You can fine tune inside and go to different layers and hear different sounds. Sometimes the sounds come and are asking for your attention. If a sound comes and is asking for your attention, it would probably be advisable to listen to it. If anything else comes asking for your attention that is a pleasant, joyful kind of experience, whatever inner sense it may involve, pay attention to it. There are inner spiritual sensations of sight, sound, touch, taste and smell that parallel our outer five senses. If it is not pleasant, ignore it, or note it for what it is, and then let it go. I think the pleasant ones are there for us to enjoy and to help us develop, so we shouldn’t be afraid or threatened by them if we can open up to them. If there is something very emotionally charged, negative, unpleasant, that’s what you want to note and then let go and find “your happy place”. The pleasant experiences involve finding our internal “happy places”. These are very potent happy places and not just our imaginings of laying on the beach or something like that. There is something inside that is asking for your attention.
One repetition of the Shema is traditionally said by Jews upon retiring at night and upon rising in the morning, as there is language in the Torah that has been seen as a dictate to this effect. My suggestion is to experiment with these two practices as AM and PM practices, using them in the same session, or perhaps using one in the AM and the other in the PM, and see what feels right for you. The rapid repetition practice may be better in the AM, as its seems more invigorating, for a start to the day, and the Breath-coordinated practice better in the PM, as it seems more sedative, as a wind-down to the day.
FINAL NOTES
“And thou shall love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be upon thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the door posts of they house, and upon they gates.” Deuteronomy 6:4-9, incorporated as the second paragraph to the full Shema prayer.
For those familiar with Eastern teachings, this is strikingly similar to the Eastern practice of always remembering God and always repeating His Name. Either of the above practices can be taken with you during the day and utilized during spare moments to refresh yourself and reconnect. While standing on a line or waiting at a red light in a car or in gridlock, try either practice (with eyes open, as necessary, or eyes closed, if possible). You might find it very helpful, invigorating, and refreshing.
Articles are available as downloads upon request.
Specify which article you would like to receive,
and send your request via the "Contact Us" form
or addressed to torahveda@gmail.com.
Mantra Meditation Basics, Steven J. Gold
This article is meant to fill in a few gaps left by other articles on Meditation Basics, Jewish Yoga Meditation, and Hebrew Mantras. The other articles cover the theory and practice of meditation and the use of mantras in meditation, but they don’t address the theory behind the use of mantras. Some meditation researchers, most notably Herbert Benson of Harvard, have come to the conclusion that there is not much significance to the language or form of mantras used during meditation, that any soothing sound (such as “one, one, one”) intoned internally will elicit an equally effective “relaxation response.” The yoga meditation tradition in which I was trained, and I believe most spiritually-based meditation traditions would have no difficulty acknowledging the validity to Benson’s research and findings as to the benefits of meditation practice regardless of the phrase utilized. However, they would also maintain that there are additional benefits if mantras originating from sacred languages are utilized and prescribed by teachers trained in specific meditation traditions. Benson is a scientific researcher, and desires to restrict his focus to what scientific standards and procedures can measure and verify. And his work has made a significant contribution in legitimizing and promoting the benefits of meditation practice. My spiritual teacher, Swami Rama, was also dedicated to scientifically verifying the benefits of meditation. But he eventually came to the conclusion that there were certain spiritual practices and phenomenal realities that could not be scientifically verified due to the limitations of current scientific measurement technologies.
When venturing into a discussion of “sacred language”, it would appear that a leap of faith beyond what science can verify may be required. I do not apologize for that, but I can attempt to explain it in support of its validity. I am a proponent of the concept that there exists a mode of perception and functioning that lies between the rationality generally associated with the functions of the logical, scientific, reasoning mind, and the irrationality generally associated with emotional responses that over-rule the mind in certain circumstances. This other mode of operation is what I call the “non-rational” or “intuition”. I have also heard it called the “arational”. It is a mode of perception and operating faculty that can be developed through meditation. There is no way to scientifically verify or confirm its existence, and thus it can be said that it requires an act of faith to believe in it. I would prefer to say that it requires the cultivation of an inner sense of experience and knowledge that it in fact does exist. It is what mystics and spiritually advanced beings throughout times and cultures have attempted to identify in their literature and artistic expressions. One either accepts the validity of this assertion or one doesn’t. What follows is a spiritual/mystical description about sacred language and the origin and operation of mantras. Some of the below is excerpted and revised from my book, IVRI: The Essence of Hebrew Spirituality.
Biblical Hebrew and Sanskrit are sacred languages because they are spiritual languages. Why are they spiritual/sacred, and how is that designation distinguished from other languages or usages that do not have those qualities, from the mundane and the profane?
Sometimes the distinction between the sacred and the mundane is dependent on context. A glass of wine imbibed during an ordinary dinner does not carry the same significance as a cup of wine used in a religious ritual, even though it may be the same wine. Sometimes tradition, ritual, or legend may ascribe spiritual connotations to things or places. Throughout the world, there are temples, shrines, mountains, valleys, rivers that have become imbued with spiritual significance. It can be maintained that since everything and all activity is a part of Divinity, everything is sacred, which is true to an extent. But there remain degrees of specialness which render some activities in some contexts more special, and thus “sacred”, based upon the factors described above. Going for a leisurely swim is not of the same quality as a ritual immersion. Concerning the profane, perhaps it is basically nothing more than the abuse of the sacred.
The origins of sacred languages such as Biblical Hebrew and Sanskrit are lost in the mists of time and myth. A general mystical conception is that language can be traced back to sound, and all sound has its roots in Primordial Divine Sound. Divine Sound emanates out of Primordial Divine Fire, which is also the source of Divine Light. All manifest existence, known to the external and internal senses, is a result of an interchange between Divine Light and Divine Sound, which possesses limitless possible permutations. The Primordial Divine Fire has also been referred to as a Cosmic Magnet or Cosmic Electricity. I like the characterizations of a Cosmic Generator, a Cosmic Dynamo.
In any event, out of the Nothingness that is paradoxically the unmanifest potentiality of Everythingness, this Fire, this Dynamo, generates sound as well as light. Our spiritual ancestors internally “heard” the “roar” of the Divine Fire, the “hum” of the Cosmic Dynamo, the first emanation of Divine Sound. It is what Moses encountered in the burning bush. It is why the first utterance of the ancient Rishis in the Vedas is “agni”, which means fire. As it worked its way through the layers of the inner realms, it eventually emerged from the lips of ancient sages as chants, as strings of mantras. That is why both the Torah and the Vedas are chanted, because they first emerged as sounds which morphed into chants; first, wordless chants, and then chants with words, with language. Eventually, the oral language was reduced to the writing found in ancient Hebrew and Vedic scriptures. These languages are sacred because of their close connection to the unmanifest realm of Silence, of the paradoxical Soundless Sound, which is their Source. Other languages are derivatives and thus further removed, and therefore not qualitatively sacred in the way that these two languages are sacred. Properly understood and employed in meditative practices, as discovered and developed by the ancient sages of the Hebrew and Vedic spiritual traditions, utilization of mantras, which are phrases from the scriptures in which these languages were written, can assist one in awakening, nurturing and expressing their innate spirituality. Through this process, people can approach wholeness, and each individual can become more cognizant of their true and deep individual purpose and meaning, enabling them to become more conscious and joyous participants in the wonder of life. This was the revelation and mission of Abraham, confirmed and forwarded at Mt. Sinai, and of the Rishis of the Himalayas.
Silently internally intoning mantras as part of a meditative practice incorporates several aspects that are beneficial to spiritual development and expression. Mantras operate from the outside in and from the inside out. Invoking a mantra on the surface level serves as an anchor to assist in plumbing the inner depths from which the mantra originated. One should not hold on to the external form of the mantra as it meanders its way within, but should rather allow it to change form as it progresses. At such a point, one becomes aware that the mantra will take on a life of its own, and that you are not repeating it, but rather you are listening to it as it generates itself without your assistance. Allow it to change and morph and keep on listening. The surface level invoking of a mantra also resonates with its source deep within, and initiates a process whereby it is energized at its source and seeks access to the surface. At some point, the inside out and the outside in paths connect, creating an unbroken two-way avenue for its expression both within and without. This avenue can be broadened and strengthened through repeated practice until it remains unbroken through all of life’s activities. This results in “meditation in action”, in which all of life’s activities are enlivened and enriched by one’s meditative presence.
Invoking mantras also facilitates subtle structuring of inner energies beneficial to spiritual development and expression. All mantras have their origins in the Silence from which they emerge, and eventually lead us back to that spiritual ground of Silence. However, specific mantras vary in the effects they produce along the way back to their common source. They are aids assisting to address subtle inner purification and empowerment. Experiment with them, beseech the assistance of Divine Guidance, and find out for yourself!
Nada Meditation – Anahata/The Unstruck Sound
The word nada means “sound”, or that which is heard by the human ear… Nada is sound produced through the regular and constant vibration of some object in space…When the equilibrium of an object is disturbed (for example, by striking it, hitting it, shaking it, or rubbing it against another object), then sound is produced. Such sound is called: ahata nada, or “struck sound.”
In deep meditation, the yogi actually hears another type of nada. There is no sound in the external world that corresponds to this internal one. This eternal inner sound vibrates in space (akasha) without apparent cause. It is called anahata nada, or “unstruck sound.”
--from Indian Music, Volume 1, by Swami Rama
Articles are available as downloads upon request.
Specify which article you would like to receive,
and send your request via the "Contact Us" form
or addressed to torahveda@gmail.com.
HEBREW MANTRAS, by Steven J. Gold
I have been asked about authentic, authoritative sources, from real Kabalah, not “New Age” stuff, for Hebrew Mantras.
Concerning Hebrew Mantras, as far as authenticity goes, that is a tricky question. Most of the Jewish Meditation teachers and techniques that I have read about and studied with basically use various prayers or phrases from traditional Jewish liturgy or sources, especially prayers or phrases that originated in the Torah, and employ them as mantras in the same way that yoga utilizes mantras originating in the Vedas. I have never heard of any reference to an authentic, authoritative source or text that specifically identifies Hebrew mantras and provides instructions as to how to utilize them. I believe this was always left for direct oral instruction and transmission, and self-discovery and experimentation. The following books by Rabbi Aryeh Kaplan are the modern seminal works that come closest to authenticating Jewish meditative practices, including use of Hebrew Mantras, with extensive research and citation to scriptural and textual authority: Meditation and the Bible, Meditation and Kabbalah, Jewish Meditation - A Practical Guide.
There is a related article on this website entitled “Jewish Yoga Meditation” adapted from a chapter in my book, Yoga and Judaism. The Layer One practice basically starts with a traditional yoga meditation and replaces a common mantra, sometimes designated as The Universal Mantra, "So-hum" with "Yod-Heh, Vav-Heh", the tetragrammaton, which is the most central designation for God in Judaism. I learned this directly from a husband-and-wife Rabbi team, Phyllis Berman and Arthur Waskow, and they assured me that this was not a "New Age" invention, but rather there was traditional authority for this practice. The Layer Two and Layer Three build upon this, and as explained, are based upon a peculiar oral tradition (Talmudic) notation for the pronunciation of the tetragrammaton as used in Genesis 15:2, combining the consonants of YHVH with the vowels of Elohim. However, it is strictly my insight/revelation, which I have not yet found substantiated in any authority, to apply it in the way I describe. But it is obvious to me that was its intention. I have found only this one rendition in the entire Torah, and no other usages in any of the other Jewish scriptures (although I haven't read them all, yet) other than King David utilizing it a few times in Psalms.
The Repetitive Phrase Practice I describe utilizes a yoga technique called “japa” (fast repetition), applying it to the most central prayer in all of Jewish liturgy, the Shema, which is derived directly from the Torah. I don't think that I have seen any authentic authority to support this specific practice, although there is authority to support comparable practices, but there is some authority that discourages such types of fast repetition techniques. However, I have found this to be a very potent practice, and I am quite convinced of its efficacy. What many people don't realize is that the Shema prayer technically includes not only these one or two lines, but three other paragraphs that follow it, the first paragraph certainly being the most well-known, beginning with the phrase referenced by Jesus when asked to summarize the most important of the commandments, that you should "love God will all thy heart, with all thy soul, and with all thy mind/might". The other most central prayer in Judaism created later, but with some phrases from the Torah, is known as the Shimoneh Esray (meaning "The Eighteen", as there were originally 18 blessings in it, although a 19th controversial one was later added, also called The Amida, meaning "The Standing", as you are to recite it standing up. My interpretation is that it is to be recited with the body erect, as in a seated meditation posture, and not necessarily as standing up on your feet, as is traditional Jewish practice. It includes the well-known "priestly blessing", which is in the Torah. I include the Shema, its first paragraph, and an abbreviated form of the Amida in my daily Jewish Yoga meditation practice.
There is a tradition in Judaism called "Midrash", which allows for students and scholars with insights to place their own spins and interpretations on the main authoritative texts. These midrashim, affirmed and repeated over time, then become recognized as their own authority. The Zohar, one of the principle Kabbalistic texts, is in the form of a midrash/commentary on the Torah, although its author is still disputed (it is narrowed down to one of two people by most scholars). The Bahir and Sefer Yetzirah are two of the other principle Kabbalistic texts, and no-one is certain of their authorship. An argument among some quarters is being made that the process of midrash must remain alive with current practitioners for the tradition to remain alive, dynamic and vital, and as such, anyone can create midrash. If you want to consider that as "New Age", you can, but I think it is vital that current students, even this writer, be allowed to voice our own insights and revelations. One of the criticisms of Jewish scholarship over the centuries is that many of the midrash were more intellectual gymnastics/sophistry rather than expressing any real experiential insights. The practices I describe originate in authentic tradition, but then are extrapolated from those traditions, both Jewish and yogic, tweaking certain practices. They are based not on my intellectual imaginings, but rather on intuitive and experiential insights and practices.
So you can see why I say that authenticity is a tricky question.
For anyone interested in Jewish Meditation and utilizing Hebrew mantras in their meditation practice, I would suggest that you experiment with some of the practices I describe in my book, and then study a traditional Jewish prayer book and the Jewish Bible for prayers, blessings or phrases that particularly resonate with you, and try using them as mantras. Besides the Five Books of Moses (the Torah proper), phrases from Psalms and the Song of Songs have been of inspiration to many people.
Although it is a favored practice of mine, as described in my book, I know that there are issues about utilizing the Tetragrammaton or approximations of it in any way, as there are long-held traditions and beliefs that either the correct pronunciation is no longer known, and even if known, should not be spoken or even thought because it would be using the name of the Lord in vain. My childhood rabbi, who was Modern Orthodox and pretty strait-laced, told me that the correct pronunciation is known, but is just a well-kept secret for advanced students only. The Jewish Renewal take, upon which my suggested usage is based, is that it can't really be "spoken" out loud or even internally as a word, because it really isn't a word in the common sense and doesn't have vowels, because it is the sound of the breath. You could also say it is the Word as described in the gospel of John, which is of course, like all early “Christian” writings, based upon Jewish belief and practice: "In the beginning was the Word, and the Word was with God, and the Word was God." The Word is The Breath, and at the beginning, in the opening lines of Genesis, the breath/spirit of God, Ruach, hovered over the face of the deep. The idea is just to internally intone/coordinate the approximation of the sound of YH on inhalation and VH on exhalation, and to then just let the breath do the work. One of my favorite quotes of my yoga meditation mentor, Swami Rama, from his book "The Art of Joyful Living", is a rare instance where he talks about his practice. He says he doesn't mess around with all of the preliminaries he teaches his students; he just gets right into turning his inner being into an internal "ear" by which he listens to his mantra, which is already there of its own accord, so he really isn't "doing" his mantra, he is just listening to it, as it has an internal life of its own. This is what in yoga is called “ajapa japa”, whereby the rapid repetition is not initiated or maintained by any effort of the practitioner, but rather it takes on this life of its own, whereby the practitioner is placed more in the role of a listener/receiver. This is consistent with Jewish teachings as the term “Kabalah” comes from the root word meaning “to receive”, and “Shema” means “Hear”. The beauty of these breath-coordinated practices is that they are aligning their sounds with the breath, and letting the breath become the sounds of its own accord. So you could say that this practice is not "speaking" or even "thinking" the word, either externally or internally, not even as a thought. It is something beyond and deeper than thought. It is alignment with life force and its source.
Consonants do have sounds even without formal vowels accompanying them: Y = Yeh or Yuh; H = Heh or Huh; V = Veh or Vah. Also, they can be sounded by the names of their letters Y = Yod or Yud; H = Heh; V = Vav or Vuv. My yoga tradition encourages exploration, so the whole idea is for the practitioner to go with the suggestion and experiment with it and see what feels right. Perhaps it is time to overcome and explore resistance due to childhood restrictions and taboos. All mantras ultimately lead to silence, but on the surface there is sound, and it becomes subtler as it is aligned with the breath and becomes the sound of the breath.
However, for those who remain uncomfortable employing anything related to the Tetragrammaton as a mantra, there are other biblical names/designations for God in the Jewish tradition that might be suitable: "Adonai" is the first name used by man/Abraham in addressing God. "El Shaddai" is another common potent designation, and contains a feminine aspect, as it shares the same root as the word for "breast", suggesting nurturance. When Moses asked God who should he say had sent him to the slaves in Egypt, God responded, "Tell them 'Ehyeh Asher Ehyeh' sent you, which is generally translated as "I Am That I Am", but also has the timeless connotation of simultaneously being "I was, I am, and I will be". A similar designation is "Hayah Hoveh V'ehyeh", which means "I was, I am, and I will be.". Yet another simple designation that is currently in favor with the Jewish Renewal movement is the simple "Yah", meaning "I am". A female connotation similar to Kundalini Shakti in the yoga tradition is "Shechinah" (with the accent on the second syllable). This is defined as the aspect of God's presence in the world. It was the Shechinah that communicated with Moses and the High Priests from the Ark. When the Torah speaks of creating a dwelling for God's presence among us, it is for Shechinah. There is also the idea that a suitable “dwelling” for God’s presence was not only meant to be the Ark and the Tabernacle, but rather the human body, as the human body is also designated as a Temple, and the actual Temple building is regarded as a depiction/representation of the human body and vice-versa. Other possibilities might include the Hebrew term for Israel, “Yisrael”, “Baruch”, “Atah”, or any other of a number of words used in blessings or prayers.
There is also a lesser-known designation for God steeped with mystical mystery which might be suitable for use as a mantra: "Emesh". According to Rabbi Aryeh Kaplan, an incredible modern (but unfortunately, deceased) mystical orthodox scholar, in his commentary on the Sefer Yetzirah, this word is composed of the three "Mother" letters of Aleph, Mem and Shin, and represents all kinds of things, including a reference to the Ein/Ayin/Void underlying all of existence (similar to Brahman in the yoga tradition and shunyata in Buddhism), a reconciliation of opposites, the mystery to master fire, and is used in the Torah and other Jewish scripture, often translated as the dark gloom of night, suggestive of the time of deep dreamless sleep, of the deepest recesses of the unconscious.
During the event when Moses encounters the burning bush on Mt. Sinai, when the voice of God calls out to Moses, his response is, “Hineni” (phonetically, “Hee-Nay-Nee”). This is translated as “Here I am”, or “I am here.”, but the commentary on the inner meaning of this response is significant. This is not the common separative “I/self” asserting itself and indicating physical location, but rather the humble vestige of a separative self responding in awe to the greatness of the Almighty which it is beholding, and offering itself up in complete submission and service. “I am at your service”, would be a more correct translation capturing the inner meaning of the literal translation. Like Abraham’s earlier responding to God by addressing God as “Adonai”, here again is an utterance of another great servant of God in response to God’s call to him. So I believe that “Hineni” would be another suitable term to use as a Hebrew mantra. I have utilized “Adonai Hineni” in conjunction - with “Adonai” on inhalation (breathing in the Divine essence offered by God) and “Hinani” on exhalation (extending back to God what we can offer) - and I have found it to be very powerful.
And finally, in Yoga and Judaism, I list the Thirteen Attributes of Mercy of God as found in Exodus 34:6,7 which were revealed by God to Moses during an extraordinary event on Mt. Sinai. One or more of them might also be appealing to some as Hebrew mantras.
Articles are available as downloads upon request.
Specify which article you would like to receive,
and send your request via the "Contact Us" form
or addressed to torahveda@gmail.com.
Hebrew Mantras – Adonai Hineni, by Steven J. Gold
There are other articles on this website about Jewish Yoga Meditation and Hebrew Mantras. They contain many suggestions for the practitioner to experiment with various mantras. In addition to the foundational mantras involving the Tetragrammaton, the Shema, and the Amidah, over the years of experimentation, another mantra has emerged as particularly potent in my own experience and in the experience of many who have been introduced to this it through my teaching sessions, Adonai Hineni. I have come to focus on it whenever I am introducing Hebrew mantras to new students. I felt it was worth highlighting its significance in a separate article.
The term “Adonai” (sometimes transliterated as “Adonoi”, phonetically pronounced “Ah-Doh-Noy”) has a particular significance as found in the Torah. Up until its first appearance, the terms utilized in referencing God, such as Elohim, YHVH (the Tetragrammaton), and El Shaddai, were terms spoken directly by God as the omniscient narrator of the Torah (or, from another perspective, through the agency/narration of Moses). “Adonai” is somewhat unique, because it is uttered not directly from God, but through man (Abraham) in addressing/calling out to God (Genesis 15:2). It is usually translated as “Lord”, as acknowledgement of an ultimate power existing that is much greater than the individual mortal self.
“Hineni” (sometimes transliterated as “Hinani”, phonetically pronounced “Hee-Nay-Nee”), likewise first appears in the Torah as spoken by man/Abraham, this time in responding to God’s call (Genesis 22:1). The last time it appears in the Torah is during the event when Moses encounters the burning bush on Mt. Sinai. When the voice of God calls out to Moses, his response is, “Hineni” (Exodus 3:4). It is translated as “Here I am”, or “I am here”, but the commentary on the inner meaning of this response is significant. This is not the common separative “I/self” asserting itself and indicating physical location, but rather the humble vestige of a separative self responding in awe to the greatness of the Almighty which it is beholding, and offering up itself in complete submission and service. “I am at your service”, would be a more correct translation capturing the inner meaning of the literal translation. Like Abraham’s earlier addressing God as “Adonai”, here again is an utterance of great servants of God in response to God’s call to them. (Other uses found in the Torah convey similar meanings).
What has felt right for me is to utilize the two words, “Adonai” and “Hineni” in conjunction and in coordination with the breath: “Adonai” is silently intoned internally, coordinated with the inhalation (breathing in the Divine essence/life force offered by God) and “Hineni” is silently intoned internally, coordinated with the exhalation (extending back to God what we can offer in humble service, in return, with profound gratitude). I have found it to be very powerful, as have many other people to whom I have introduced it.
There is a correlation of this mantra to a primary breath-coordinated mantra from my yoga tradition, the “so-hum” mantra, also sometimes referred to as the “hamsa” mantra (reversing the ordering of the syllables). “So” is silently intoned internally, coordinated with the inhalation, and “hum” is silently intoned internally, coordinated with the exhalation. “So-Hum” is generally translated as “I am That”, or “That I am”, with “So” meaning “That” and “Hum” meaning “I”. The general import is similar to “Adonai Hineni”, as what is perceived as God separate from the small self, “That”, is taken in, while what is perceived as the small separate self, “I” is offered out, acknowledging the deeper merging of the two as “I am That”. The reverse ordering of these two syllables creates the word “hamsa”, which means “swan”, a Vedic symbol of the ability of the mind to discriminate the unreal from the real, to come to the realization that what appears separate as “That-So” and “I-Hum” are in fact connected and not separated. It is similar to the concept of Martin Buber of transforming “I-It” to “I-Thou”. However, traditional Jewish notions maintain that one can never fully merge identity with the One, but can only become closely united/clinging, similar to the bhakti perspective in yoga (the path of devotion and praise) while the teachings of Vedanta maintain that the individual identity can fully merge with the One (which can also be found in the kabalist conception of yichud/unity).