Meditation 1
Meditation is making your thoughts cleave Above
STRUCTURED AND UNSTRUCTURED MEDITATION
There are two general types of meditation - structured and unstructured. Unstructured meditation allows the mind to roam freely, while you detach yourself from your thoughts, observing them objectively. Structured meditation uses a fixed meditational structure, usually a kabbalistic or chassidic discourse, but sometimes also the image of a holy object, such as one of the Divine Names.
THE AIM OF MEDITATION
Rabbi Chaim Vital, the greatest of the students of Rabbi Yitzchak Luria (who is commonly known as the Ariz'l) discusses several states of heightened awareness in his book Sha'arei Kedusha (part 3 shaaar 7). Having made the distinction between Divine Prophecy (Nevu'a) and Divine Inspiration (Ruach Hakodesh), he goes on to explain that in our times, i.e. ever since the destruction of the Beis Hamikdash, Prophecy is no longer available to us. However "Divine Inspiration is available to all, Jew or Gentile, man or woman, etc., depending on his or her deeds." (quoted from Tanna D'vei Eliyahu chap. 9, 1).
Divine Inspiration can be manifested in five different ways, he explains:
Through dreams: This is considered to be the lowest form of Ruach Hakodesh.
Through a revelation of Eliyahu HaNavi (Elijah the Prophet). Depending on the level of spirituality of the individual, this revelation can be with his knowledge (i.e. revealed), or without his knowledge (concealed). Eliyahu might reveal himself to the person on even a single occasion, in order to save him from a certain situation, or to reveal a secret, or to direct him on his path of Divine service etc. Alternatively, Eliyahu might become the person's teacher, revealing to him (mystical) teachings of the Torah, as was the case with the Rashbi (Rabbi Shimon bar Yochai, author of the Zohar), and with the Arizal himself.
Through a Maggid: A Maggid is a spiritual teacher who appears to the person who is worthy in order to teach him a path in Torah. The most well known Maggid was the one who taught Rabbi Yosef Caro, author of the Shulchan Aruch. He recounts his experiences and the instructions of his spiritual guide in the work entitled "Maggid Meisharim."
Through the revelation of the root of the soul. Through Divine Service, contemplation, purification and prayer, (as well as other, less accessible, means) a person's soul-root reveals itself to him. He then becomes " who he really is", so to speak. (See Yonati in Likkutei Torah Shir HaShirim; VeAtah Tetzave 5752).
Through Ibbur Nishmat haTzaddik: The soul of a Tzaddik, living in this world, or in the world of Truth, which is related to his soul either intrinsically or due to his performance of certain mitzvot, or through certain types of contemplation, or through certain aspects of Divine Service such as Hitkashrut (cleaving to the Tzaddik or to his ways according to the teaching of "cleave to the Divine Presence by cleaving to Talmidei Chachamim", see e.g. Tanya ch.2), and Mesirat Nefesh.(self-sacrifice or self-transcendence. See Tanya end ch.14, ch.18, 25).
STRUCTURED AND UNSTRUCTURED MEDITATION
There are two general types of meditation - structured and unstructured. Unstructured meditation allows the mind to roam freely, while you detach yourself from your thoughts, observing them objectively. Structured meditation uses a fixed meditational structure, usually a kabbalistic or chassidic discourse, but sometimes also the image of a holy object, such as one of the Divine Names.
THE AIM OF MEDITATION
Rabbi Chaim Vital, the greatest of the students of Rabbi Yitzchak Luria (who is commonly known as the Ariz'l) discusses several states of heightened awareness in his book Sha'arei Kedusha (part 3 shaaar 7). Having made the distinction between Divine Prophecy (Nevu'a) and Divine Inspiration (Ruach Hakodesh), he goes on to explain that in our times, i.e. ever since the destruction of the Beis Hamikdash, Prophecy is no longer available to us. However "Divine Inspiration is available to all, Jew or Gentile, man or woman, etc., depending on his or her deeds." (quoted from Tanna D'vei Eliyahu chap. 9, 1).
Divine Inspiration can be manifested in five different ways, he explains:
Through dreams: This is considered to be the lowest form of Ruach Hakodesh.
Through a revelation of Eliyahu HaNavi (Elijah the Prophet). Depending on the level of spirituality of the individual, this revelation can be with his knowledge (i.e. revealed), or without his knowledge (concealed). Eliyahu might reveal himself to the person on even a single occasion, in order to save him from a certain situation, or to reveal a secret, or to direct him on his path of Divine service etc. Alternatively, Eliyahu might become the person's teacher, revealing to him (mystical) teachings of the Torah, as was the case with the Rashbi (Rabbi Shimon bar Yochai, author of the Zohar), and with the Arizal himself.
Through a Maggid: A Maggid is a spiritual teacher who appears to the person who is worthy in order to teach him a path in Torah. The most well known Maggid was the one who taught Rabbi Yosef Caro, author of the Shulchan Aruch. He recounts his experiences and the instructions of his spiritual guide in the work entitled "Maggid Meisharim."
Through the revelation of the root of the soul. Through Divine Service, contemplation, purification and prayer, (as well as other, less accessible, means) a person's soul-root reveals itself to him. He then becomes " who he really is", so to speak. (See Yonati in Likkutei Torah Shir HaShirim; VeAtah Tetzave 5752).
Through Ibbur Nishmat haTzaddik: The soul of a Tzaddik, living in this world, or in the world of Truth, which is related to his soul either intrinsically or due to his performance of certain mitzvot, or through certain types of contemplation, or through certain aspects of Divine Service such as Hitkashrut (cleaving to the Tzaddik or to his ways according to the teaching of "cleave to the Divine Presence by cleaving to Talmidei Chachamim", see e.g. Tanya ch.2), and Mesirat Nefesh.(self-sacrifice or self-transcendence. See Tanya end ch.14, ch.18, 25).
posted by Rabbi Moshe Miller at 11:43 PM
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