Ellie Crystal - Merkaba Easy Way to Achieve It

7/21/2019 Ellie Crystal - Merkaba Easy Way to Achieve It

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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 spiritbodysurrounded 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

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)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 $runvalo Melchi+edek describes this !igure as a

"Star (etrahedron", since it can be viewed as a three dimensional Star o! $avid. By

imagining two superimposed "Star (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 around 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 onesconsciousness 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 thecircum!erence o! si surrounding circles o! the same diameter. (he (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, 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 renditions, the rosette on the

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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

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consciousness !rom 9rd to :th dimension and !inally the last three breaths is !or re-

creating 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 leastopen 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 brilliantwhite 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 !inallyyour 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 >ogi3amacharake. 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 chest,

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 striveto 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 brilliantwhite 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 outo! the ape toward the center o! the 2arth. (he Mind eercise is per!ormed along 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, thislooking 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. (heM)%$ 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 thathave 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. )mmediatelyupon pulsing the energy down your spine, you change mudras to the net one and beginthe 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! themale 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 be 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 thetop 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. (hemoment 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 willnot 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 theend 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 willshow 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 alsostill 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 onthe !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 5hristBreath. 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 iselectrical, is literally the human mind and rotates counter-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 androtates 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 mindtetrahedrons, 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 aneperience. )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 M23-K&-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 higher 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 inyour 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 ;igherSel!. )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

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)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 thevarious 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 imagelikely 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 themerkabah without ever seeing it" (ose!ta Megillah 9I:J<G#.

(he (almudic interdictions concerning merkabah speculation are numerous and widely

held. $iscussions concerning the merkabah were limited to only the most worthy sages,and admonitory legends are preserved about the dangers o! over+ealous speculationconcerning the merkabah. (he sages 3abbi >ochanan 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! latermerkabah 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 indicatethat 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 inearly Aewish-5hristian circles.

(he merkabah homilies eventually consisted o! detailed 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

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innermost palace resides a supreme divine image 'ods 'lory or an angelic image#

seated on a throne, surrounded by awesome hosts who sing 'ods praise.

@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 thisdevelopment to the third century 52. &gain, there is a signi!icant dispute amongst

historians over whether these ascent and unitive themes 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! theMekaba 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 theremaining two wings, each angel covered its own body.

Below, but not attached to the !eet o! the "5hayot" angels 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 perimetermuch 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! allthe 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 world. /or instance, in the basic elements o! theworld, 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 theworld, 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 !orinstance# 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 ahigher 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 allthe 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 worktogether 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! 3abbi

&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" atthe clima o! their ascent.

(his work, preserved in various !orms, is called Shiur omah "Measurement o! theBody"#, 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 allmention 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!luenceo! %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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