MEDITATION CREATING THE GOLDEN HEAD SHINING WITH THE LIGHT

SPIRITUAL GOLD, "The More You Heat It - The More it Shines" Thiruvalluvar, Tamil Siddha

IF WE CAN GET OUR BODIES SQUARE TO THE EARTH, BASE CHAKRA ROOTED IN THE EARTHS CENTER, HEAD IN THE CENTRAL SPIRITUAL SUN.. SPEED UP! POWER UP!

SPEED UP!!

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"YOGA IS THE DEVELOPMENT OF SPIRITUAL VISION!" - SWAMI SATCHIDANANDA OF VIRGINIA

LIKE ALL ENERGY ENHANCEMENT STUDENTS IN THE BUDDHAFIELD.. ACTIVATE YOUR NATURAL POWER BY ACCESSING THE EXTERNAL ENERGIES OF THE SOUL AND KUNDALINI CHAKRA!!

Buddha knew about the golden head too but all World Religion is run by, "Those who came After"

"IF THE MAP IS CORRECT - SPIRITUAL EXPERIENCE SURELY FOLLOWS" - SATCHIDANAND

COME TO THE ENERGY ENHANCEMENT BUDDHAFIELD WHERE HIGH DENSITIES OF SPIRITUAL ENERGY - GAIN ENERGY LEVEL 1 - WILL INCREASE YOUR SPIRITUAL VISION AND REMOVE ALL ENERGY BLOCKAGES - ELIMINATE ENERGY BLOCKAGES LEVEL 2 - TO SPEED UP YOUR PROCESS

THE FOUNDATIONS - THE ANCIENT ROOTS - OF ENERGY ENHANCEMENT - SYNTHESIS OF AND SECRET OF ALL RELIGIONS, ALL SPIRITUAL PATHS, THIS FOUNDATION IS THE ANTAHKARANA

"IF THE MAP IS CORRECT - SPIRITUAL EXPERIENCE SURELY FOLLOWS" - SATCHIDANAND

IF WE CAN GET OUR BODIES SQUARE TO THE EARTH, BASE CHAKRA ROOTED IN THE EARTHS CENTER, HEAD IN THE CENTRAL SPIRITUAL SUN

"IF THE MAP IS CORRECT - SPIRITUAL EXPERIENCE SURELY FOLLOWS" - SATCHIDANAND

THE ANTAHKARANA IS THE CROSS AND THE SWORD IN THE STONE - PIEDRA (PIEDRA MEANS STONE IN LATIN ALSO PETER) ST. PETER - "MY CHURCH IS FOUNDED ON THE ROCK" - JESUS CHRIST

This Scepter has a round Earth shaped top with a square tangential to it (Squaring the Circle) and the Antahkarana rod springing from it. Other scepters have a jewel at the tip symbolising the Central Spiritual Sun.

The Orb is the earth, the Cross is the Antahkarana. Another symbol of the Orb is the sword in the stone, better, as the Swords tip goes into the nuclear fires in the center of the earth. Square, four sides represents the four petals of Muladhara, the Base Chakra, the Earth Chakra!!

IF WE CAN GET OUR BODIES SQUARE TO THE EARTH, BASE CHAKRA ROOTED IN THE EARTHS CENTER, HEAD IN THE CENTRAL SPIRITUAL SUN..

ENERGY ENHANCEMENT LEVEL ONE - INCLUDING GUIDED MEDITATION - INITIATION THREE ALCHEMICAL VITRIOL - ROOTING IN THE EARTH - GROUNDING NEGATIVE ENERGIES - THE PHILOSOPHICAL FOUNDATIONS

GUIDED MEDITATION - INITIATION THREE - ALCHEMICAL VITRIOL - ROOTING IN THE EARTH - GROUNDING NEGATIVE ENERGIES - THE PHILOSOPHICAL FOUNDATIONS

VITRIOL and Anchoring the Grid System of Mother Earth

VITRIOL - ANCHORING THE EARTH CONNECTION

"Creating the Golden Head" is a Sufi phrase which comes before Illumination. It refers to the practise of Samadhi (Sam - with, Adhi - the Light) burning out all the Impurities

EGO, "DYING OF THE LIGHT" - WILLIAM SHAKESPEARE - SHEIKS PIR

DO NOT GO GENTLE INTO THAT GOOD NIGHT BY DYLAN THOMAS

Do not go gentle into that good night,
Old age should burn and rage at close of day;
Rage, rage against the dying of the light.

Though wise men at their end know dark is right,
Because their words had forked no lightning they
Do not go gentle into that good night.

Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light.

Wild men who caught and sang the sun in flight,
And learn, too late, they grieved it on its way,
Do not go gentle into that good night.

Grave men, near death, who see with blinding sight
Blind eyes could blaze like meteors and be gay,
Rage, rage against the dying of the light.

And you, my father, there on the sad height,
Curse, bless me now with your fierce tears, I pray.
Do not go gentle into that good night.
Rage, rage against the dying of the light.

ENERGY ENHANCEMENT INITIATION FOUR - THE SUPRA ADVANCED KUNDALINI KRIYAS OF KRIYA YOGA

THE WORLD TREE, YGGDRASIL, SPRINGING FROM THE NUCLEAR VITRIOL CENTER OF THE EARTH - THERE IS ODIN, HANGING FROM THE BRANCHES IN SAMADHI FOR NINE DAYS IN THE CENTER OF THE UNIVERSE - BECOMING ENLIGHTENED.

Christ himself told us, "When your two eyes become one, your body will be filled with light."

V�lusp�

"Norns" (1832) Like the Three Muses in Botticellis Primavera from Die Helden und G�tter des Nordens, oder das Buch der Sagen.

In the second stanza of the Poetic Edda poem V�lusp�, the v�lva (a shamanic seeress) reciting the poem to the god Odin says that she remembers far back to "early times", being raised by j�tnar (giants), recalls nine worlds and "nine wood-ogresses" (Old Norse n�o �di�iur), and when Yggdrasil was a seed ("glorious tree of good measure, under the ground").^[6] In stanza 19, the v�lva says:

An ash I know there stands,

Yggdrasill is its name,

a tall tree, showered

with shining loam.

From there come the dews

that drop in the valleys.

It stands forever green over

Ur�r's well.^[7]

In stanza 20, the v�lva says that from the lake under the tree come three "maidens deep in knowledge" named Ur�r, Ver�andi, and Skuld. The maidens "incised the slip of wood," "laid down laws" and "chose lives" for the children of mankind and the destinies (�rlǫg) of men.^[8] In stanza 27, the v�lva details that she is aware that "Heimdallr's hearing is couched beneath the bright-nurtured holy tree."^[9] In stanza 45, Yggdrasil receives a final mention in the poem. The v�lva describes, as a part of the onset of Ragnar�k, that Heimdallr blows Gjallarhorn, that Odin speaks with M�mir's head, and then:

Yggdrasill shivers,

the ash, as it stands.

The old tree groans,

and the giant slips free.^[10]

H�vam�l

id="role_document3925">

JACK THE GIANT id="role_document3927"> KILLER, KING KONG id="role_document3929"> - THE GIANT FALLS FROM THE TOP OF THE BEANSTALK ANTAHKARANA. KING KONG FALLS FROM THE EMPIRE STATE BUILDING id="role_document3940"> ANTAHKARANA id="role_document3929">. id="role_document3938"> BOTH ARE THE SELFISH COMPETITIVE EGO AS THEY DIE AT GREAT HEIGHT, "AND SLIP FREE"

Odin sacrificing himself upon Yggdrasil (1895) by Lorenz Fr�lich.

In stanza 34 of the poem H�vam�l, Odin describes how he once sacrificed himself to himself by hanging on a tree symbolising the sacrifice of the Selfish Competitive Ego in Samadhi. The stanza reads:

I know that I hung on a windy tree

nine long nights,

wounded with a spear, dedicated to Odin,

myself to myself,

on that tree of which no man knows

from where its roots run.^[11]

"No bread did they give me nor a drink from a horn,

Downwards I peered;

I took up the runes, screaming I took them,

Then I fell back from there."

� Larrington trans.

Relating to the shamen of the Saami, a person can send out their Hugr ('soul', 'mind force', or 'consciousness') to travel via the Tree from this mind to another or to higher chakras above the head. Body Jumping.

To contemplate the entirety of all worlds and transcend them to peer out across the infinite nothingness of Ginnungagap, the Abyss of Hermes Trismegistus, the Other Shore of Gautama Buddha�s Heart Sutra, �Lets Go! Let�s Go To the Other Shore. Landed on the Other Shore. Bodhi Svaha!! Enlightenment Is!! awakens existential power. �jinn rises up the Higher Chakras of the Tree in a Samadhi trance-like experience that transcends the worlds of life and death, to achieve Enlightenment.

Like Hercules plucking the Golden Apples of the Sun, The Silver Apples of the Moon, from the tree of the garden of the Hesperides. The Gods bring back the gifts of genius from the chakras above the head. Like the Fifteenth Chapter of the Bhagavad Gita � The Yoga of the Supreme Self.. Sutra 1. �The Blessed Lord said, The wise speak of an eternal Asvattha Tree with its roots above and its branches here in this world. Its leaves are the Vedas. Whoever understands this Holy Tree knows the most sacred wisdom�

The poem Gr�mnism�l has much to say concerning Yggdrasil. According to stanzas 25 and 26, the goat Heidrun stands atop the roof of Valhalla and feeds from the leaves and branches of the tree. From her udder flows an endless cornucopia supply of mead for the einherjar. Likewise, the stag Eikthyrnir also feeds from the tree atop the roof of the hall, and from his antlers water drips into the wellspring Hvergelmir, located in Niflheim and from which all rivers flow. In both stanzas the tree is called Laerad but is often identified with the World Tree.

In addition, a two winged eagle sits perched above while the Dragon Kundalini Serpent Nidhogg rends the tree from beneath, and serving the role of a messenger (the Caduceus of Mercury) bearing spiteful words between the two is a squirrel named Ratatosk who must run up and down the length of the trunk which is gradually rotting.

This Trinity of Woden-Yggdrasil � Eagle, Niddhog, Ratatosk - corresponds to The Holy Trinity of Father ,Christ the Son, Holy Spirit and the Hindu Trinity of Sat Chid Anand or Brahma, Krishna/Vishnu/Shakti, Shiva.

"The ash of Yggdrasil suffers agony more than men know", (�Love is the Energy of Change� - Satchidanand) and yet according to stanza 44 it is still the "noblest of trees."

Other examples include Jievaras in Lithuanian mythology and Thor's Oak in the myths of the pre-Christian Germanic peoples. The Tree of Life and the Tree of Knowledge of Good and Evil in Genesis present two aspects of the same image. Each is said to stand at the center of the Paradise garden from which four rivers flow to nourish the whole world. Each tree confers a boon. Bamboo, the plant from which Asian calligraphy pens are made, represents knowledge and is regularly found on Asian college campuses. The Christmas tree, which can be traced in its origins back to pre-Christian European beliefs, represents an axis mundi. Entheogens (psychoactive substances) are often regarded as world axies, such as the Fly Agaric mushroom among the Evenks of Russia.

id="role_document16824"> "I took up the runes, screaming I took them, then I fell back from there."

In the stanza that follows, Odin describes how he had no food nor drink there, that he peered downward, and that "I took up the runes, screaming I took them, then I fell back from there."^[11] While Yggdrasil is not mentioned by name in the poem and other trees exist in Norse mythology, the tree is near universally accepted as Yggdrasil, and if the tree is Yggdrasil, then the name Yggdrasil directly relates to this story.^[12]

THE ENERGY ENHANCEMENT CARMINA BURANA SACRED DANCE COVER COMES FROM BOTTICELLI'S PRIMAVERA WHICH HAS HERCULES ON THE LEFT REACHING OUT FOR THE APPLES OF THE HESPERIDES - THE HIGHER CHAKRAS

The Garden of the Hesperides is Hera's orchard in the west, where either a single tree or a grove of Illumination - immortality-giving golden apples grew.

The apples were planted from the fruited branches that Gaia the Earth Goddess gave to her as a wedding gift when Hera accepted Zeus. The 3 lady Hesperides were given the task of tending to the grove, but occasionally plucked from it themselves. Not trusting them, Hera also placed in the garden a never-sleeping, hundred-headed, dragon, named Ladon, see the Lenean Hydra - this is the same beast as Ladon - as an additional safeguard.

The Eleventh Labour of Hercules

As philosophical, moral, and eventually allegorical overlays came to be applied to Hercules death-cheating superhuman exploits, behind their outer, literal meaning, the Hercules figure came to represent an inner mystical tradition, and thus the labours could be interpreted in terms of the spiritual path. The last three labours (10-12) of Heracles are generally considered metaphors about death or illumination. Hercules was unique among Greek heroes in that no tomb of Hercules was ever localized, and the Olympian sacrifices and chthonic libations were offered simultaneously to him everywhere.

In order to make Ten out of the Twelve Labours of Heracles (also known as the Twelve Labours of Hercules), and thus destroy the essence of the Ilumination myth path, it was suggested that Eurystheus discounted those where Heracles was aided or paid, and so two additional labours were given.

The first of these was to steal the apples from the garden of the Hersperides. Heracles first caught Nereus, the shape-shifting sea god, to learn where the Garden of the Hesperides was located. In some variations, Heracles, either at the start or at the end of his task, meets Antaeus, who was invincible as long as he touched his mother, Gaia, the earth goddess.

Antaeus was killed (the process of Illumination requires the ability to get out of the body into the higher chakras, the same path we take when we die, but without the advantage of being able to come back along the Silver Chord) Antaeus was killed by suspending him in a tree - SEE THE MYTH OF ODIN IN AXIS MUNDI where Odin spent 9 nights supended in the Axix Mundi Tree above the Crown Chakra in order to become Illuminated and gain psychic vision - make all his sight one in the third eye.

HERCULES, THE SON OF GOD, DEOS OR ZEUS, NEEDS TO CONTACT THE CHAKRAS ABOVE THE HEAD IN ORDER TO ACHIEVE ILLUMINATION.

TO DO THIS HE NEEDS TO GAIN THE HELP OF ATLAS OF THE EARTH - ENERGY ENHANCEMENT INITIATION THREE IS CONTACT WITH KUNDALINI CHAKRA IN THE CENTER OF THE EARTH - IN ORDER TO STEAL THE GOLDEN APPLES OF THE SUN OF THE GARDEN OF HESPERIDES -

T HE TWELVE LABOURS OF HERCULES Energy Enhancement Level One initiation 1 AND THE HYDRA ENERGY BLOCKAGE

THE SIXTH LABOUR OF HERCULES -The Stymphalian Birds - THE PATH OF ILLUMINATION AND THE REMOVAL OF ENERGY BLOCKAGES ABOVE THE HEAD

CERBERUS, THE TWELFTH AND FINAL LABOUR OF HERCULES, THE REMOVAL OF ENERGY BLOCKAGES IN AND BELOW THE BASE CHAKRA AND THE PATH OF ILLUMINATION

ENERGY ENHANCEMENT INITIATION 4 - CONTACT WITH THE CHAKRAS ABOVE THE HEAD, THE SOUL WISDOM CHAKRA AND THE CREATION OF GENIUS - IN CONTACT WITH YOUR SOUL - GENIUS, WISDOM, ENLIGHTENMENT, ILLUMINATION!!.

WITH REFERENCE TO THE JUDAIC TORAH, THE CHRISTIAN BIBLES, 'SONG OF SONGS', DANTE'S DIVINE COMEDY, THE THOTH TAROT PACK, THE HINDU BHAGAVAD GITA, THE TIBETAN BUDDHIST BARDO THODOL, THE HINDU, 'YOGA SUTRAS OF PATANJALI' MOHAMMED'S ASCENT THROUGH THE SEVEN PLANES OF THE, "MIRAAJ" AND ALL WORLD ASCENT LITERATURE

THE ENERGY ENHANCEMENT MERKABA - FROM 5000 YEARS OF ANCIENT EGYPTIAN SPIRITUAL TECHNOLOGY MER KA BA

Contents
1 The Biblical Merkabah
2 In Jewish commentary
2.1 Prohibition against study
2.2 Further analysis
2.3 Maimonides
2.4 A Hasidic explanation
2.5 Ma'asei Merkavah
2.5.1 Hekhalot
2.5.2 Key texts
2.5.3 Heikhalot literature and "Four Entered Pardes"
3 Christianity
4 In Popular Culture
5 Notes
6 References
7 See also

TAKEN FROM, "SUPER ENERGY AND SACRED SYMBOLS FOR PERFECT WISDOM ENLIGHTENMENT" BY SATCHIDANAND...

Axis Mundi, Ascent up the Antahkarana and Plants Odin, Woden and ascent up Yggdrasil, the World Ash (Norse) which represents the Astral Plane

A plant can serve as the ANTAHKARANA axis mundi. The tree provides an axis that unites three planes: its branches reach for the sky, its trunk meets the earth, and it roots reach down into the underworld.

The Ancient Hindu Bhagavad Gita talks of a tree stretching from the center of the earth into heaven and this myth spread far into South East Asia and the pacific affecting Shamen and Religion all over that area. In some Pacific island cultures the banyan tree, of which the Bodhi tree is of the Sacred Fig variety, is the abode of ancestor spirits. The Bodhi Tree is also the name given to the tree under which Gautama Siddhartha, the historical Buddha, sat on the night he attained enlightenment.

The tree represents the Antahkarana Tower with its roots deep into the center of the Earth - KUNDALINI CHAKRA - and its tip reaching up through this plane to heaven.

ENERGY ENHANCEMENT - THE M ERKABA

The Biblical Merkabah

Note. The Chariot is also extant in the Bhagavad Gita from Hindu sources. The Horses are the emotions, Arjuna in the Chariot represents man and Krishna the driver represents the Soul - the higher chakras of the astral plane on the way to Purusha, Atman and others of the 10,000 names of the One God.

Merkabah In Jewish commentary
The earliest Rabbinic merkabah commentaries were exegetical expositions of the prophetic visions of God in the heavens, and the divine retinue of angels, hosts, and heavenly creatures surrounding God. The earliest evidence suggests that merkabah homiletics did not give rise to ascent experiences - as one rabbinic sage states: "Many have expounded upon the merkabah without ever seeing it."[2] and this means of course that a vision can only be passed on to others by a person who has had a similar vision and this is why the only real rabbis who can pass on this vision are the Enlightened. As Zen Master Hogen says, other Zen priests are only, "Dry sticks" they have no water. They have no juice. They are not channels for the energy of the soul. They are not connected with God. As the Hindus say, "Only the Enlightened can teach, pass on, Enlightenment" "Be a Light unto the World!"

One mention of the merkabah in the Talmud notes the importance of the passage: "A great issue�the account of the merkavah; a small issue�the discussions of Abaye and Rava [famous Talmudic sages]."[3] The sages Rabbi Yochanan Ben Zakkai (d. ca. 80 CE) and later, Rabbi Akiva (d. 135) were deeply involved in merkabah exegesis. Rabbi Akiva and his contemporary Rabbi Ishmael ben Elisha are most often the protagonists of later merkabah ascent literature.

Prohibition against Merkabah study
The Talmudic interdictions concerning merkabah speculation are numerous and widely held. Discussions concerning the merkabah were limited to only the most worthy sages, and admonitory legends are preserved about the dangers of overzealous speculation concerning the merkabah.

For example, the secret doctrines might not be discussed in public: "Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what is commanded thee, think thereupon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret."[4] It must be studied only by exemplary scholars: "Ma'aseh Bereshit must not be explained before two, nor Ma'aseh Merkabah before one, unless he be wise and understands it by himself,"[5] Further commentary notes that the chapter-headings of Ma'aseh Merkabah may be taught, as was done by R. ?iyya. According to Yer. ?ag. ii. 1, the teacher read the headings of the chapters, after which, subject to the approval of the teacher, the pupil read to the end of the chapter,[6] although Rabbi Zera said that even the chapter-headings might be communicated only to a person who was head of a school and was cautious in temperament.

According to R. Ammi, the secret doctrine might be entrusted only to one who possessed the five qualities enumerated in Isaiah iii. 3 (being experienced in any of five different professions requiring good judgement), and a certain age is, of course, necessary. When R. Johanan wished to initiate R. Eliezer in the Ma'aseh Merkabah, the latter answered, "I am not yet old enough." A boy who recognized the meaning of (Ezek. i. 4) was consumed by fire (?ag. 13b), and the perils connected with the unauthorized discussion of these subjects are often described (?ag. ii. 1; Shab. 80b).

Generally, people who are not enlightened can only try to censor and stop the reality of ascent through the astral planes and buddhic planes. No Enlightened Master will ever censor these visions of ascent. Only the Enlightened Rabbis will talk about it and only because they have experience of it. Indeed the unenlightened are those whose blockages above the head will not allow them to ascend in meditation and thus they say bad things about ascent through the higher planes and the reality of God. People with blockages above the head will have no access to intuition or conscience and indeed will be partially psychopathic with all the power issues that psychopathy brings. Experience of the reality of Enlightenment will stop the power of these psychopaths and thus for thousands of years they have tortured and burnt the saints to make the other people in their power and frighten them so they can have power over them. This fear is at the basis of all power and control on this planet. A person who is infinitely free can never be a slave. A slave is a proud possession of any psychopath because he has no experience to defeat the lies of the psychopath and thus they will believe anything the psychopath says.

Further analysis of Merkabah Ascent themes by Enlightened Masters
Beyond the rabbinic community, Jewish apocalyptists also engaged in visionary exegeses concerning the divine realm and the divine creatures which are remarkably similar to the rabbinic material. A small number of texts unearthed at Qumran indicate that the Dead Sea community also engaged in merkabah exegesis. Recently uncovered Jewish mystical texts also evidence a deep affinity with the rabbinic merkabah homilies.

The merkabah homilies eventually consisted of detailed descriptions of multiple layered heavens (usually seven in number), often guarded over by angels, and encircled by flames and lightning. The highest heaven contains seven palaces (hekhalot), and in the innermost palace resides a supreme divine image (God's Glory or an angelic image) seated on a throne, surrounded by awesome hosts who sing God's praise.

This vision concurs in its levels with the vision of the Divine Comedy of Dante, the Tibetan Bardo Thodol and the text written by Mohamed as he passed through the seven planes to the one Allah with 10,000 names.. read it here...

When these images were combined with an actual mystical experiential motif of individual ascent (paradoxically called "descent" in most texts) and union is not precisely known. By inference, contemporary historians of Jewish mysticism usually date this development to the third century CE. Again, there is a significant dispute amongst historians over whether these ascent and unitive themes were the result of some "foreign," usually Gnostic, influence, or a natural progression of religious dynamics within rabbinic Judaism.

Maimonides and the Merkabah
Maimonides' 12th Century work, Guide for the Perplexed is in part intended as an explanation of the passages Ma'aseh Bereshit and Ma'aseh Merkabah. In the third volume, Maimonides commences the exposition of the mystical passage of the mystic doctrines found in the merkavah passages, while justifying this "crossing of the line" from hints to direct instruction. Maimonides explains basic mystical concepts via the Biblical terms referring to Spheres, elements and Intelligences. In these chapters, however, there is still very little in terms of direct explanation. Intellectual criticism must always give way, after the advertisements have been read, to personal experience under the tutelage of one who has trod the way himself. Direct experience, the experiment, always gives scientific certainty which is the only way to truthfully inform the intellect.

A Hasidic explanation of the Merkabah
Hasidic philosophy explains that the Merkaba is a multi-layered analogy that offers insight into the nature of man, the ecosystem, the world, and teaches us how to become better people.

The four Chayot angels represent the basic archetypes that God used to create the current nature of the world. Ofannim, which means "ways", are the ways these archetypes combine to create actual entities that exist in the world. For instance, in the basic elements of the world, the lion represents fire, the third, Solar plexus chakra Chakra, the ox/earth, the Base Chakra, the man/water, the Second Chakra, and the eagle/air, the Heart Chakra. They are representations of Kundalini Ascent through the chakras towards the Enlightenment of access and integration with the Soul Chakra and higher of the Chakras above the head.

However, in practice, everything in the world is some combination of all four, and the particular combination of each element that exist in each thing are its particular Ofannim or ways. In another example, the four Chayot represent spring, summer, winter and fall. These four types of weather are the archetypal forms. The Ofannim would be the combination of weather that exists on a particular day, which may be a winter-like day within the summer or a summer like day within the winter.

The Man on the throne represents God, who is controlling everything that goes on in the world, and how all of the hierarchical archetypes He set up should interact. The Man on the throne, however, can only drive when the four angels connect their wings which means they are hierarchically integrated. This means that the Soul Chakra is connected to the Crown Chakra with no energy blockages in the way. The connection is reinforced with more angels so that more sp[iritual power can flow and similarly with the connection of the Soul Chakra to the Monadic Chakra above it and so on to the Logos Chakra, the Sirius Chakra and on to the Avatar of Synthesis and an infinity of chakras higher to the Heart of God.

This means that God will not be revealed to us by us looking at all four elements (for instance) as separate and independent entities as they too must be connected with no Energy Blockages stopping the connection. However, when one looks at the way that earth, wind, fire and water (for instance) which all oppose each other are able to work together and coexist in complete harmony in the world when they are integrated , this shows that there is really a higher power (God) connected to them and telling these elements how to act.

This very lesson carries over to explain how the four basic groups of animals and the four basic archetypal philosophies and personalities reveal a higher, godly source when one is able to read between the lines and see how these opposing forces can and do interact in harmony. A person should strive to be like a Merkaba, that is to say, he should realize all the different qualities, talents and inclinations he has (his angels).

They may seem to contradict, but when one directs his life to a higher goal such as doing God's will (the man on the chair driving the chariot of the Merkabah texts and the Charioteer Krishna of the Bhagavad Gita who represents the Soul, the First chakra above the head, the First chakra, "Out of the Box", The Completion of the Octave as the Soul is the eighth chakra of the seven in the Body - and this integration with the Soul is commonly called Enlightenment.) "Not My Will but Thy Will Be Done" - Jesus Christ - he will see how they all can work together and even complement each other. Ultimately, we should strive to realize how all of the forces in the world, though they may seem to conflict can unite when one knows how to use them all to fulfill a higher purpose, namely to serve God.

This can only happen when we connect hierarchically with the One God with 10,000 names through removing all the energy blockages in the system. First is the wish to become connected with the higher energies of the higher chakras, "Seek ye first the Kingdom of God", "Then all else will be added unto thee" - Jesus Christ - Because the synthesis of the integration of the chakras brings access to all Intuitive knowledge higher than the computer-like Intellect and access to the Intuitive Genius Wisdom Psychic Powers of the Siddhis written about in, "The Yoga Sutras of Patanjali".

Ma'asei Merkavah
Ma�asei Merkavah, the first distinctly mystical movement in Jewish history, appeared in the late Greco-Roman period, after the end of the Second Temple period following the destruction of the Second Temple in 70 C.E. It is a form of pre-Kabbalah Jewish mysticism, that teaches both of the possibility of making a sublime journey to God and of the ability of man to draw down divine powers to earth; it seems to be an esoteric movement that grew out of the priestly mysticism already evident in the Dead Sea Scrolls and some apocalyptic writings (see the studies by Rachel Elior).[7] Hekhalot writings are the literary artifacts of the Maasei Merkavah.

Merkava/Hekhalot mysticism began after the end of the Second Temple period following the destruction of the Second Temple in 70 C.E., when the physical cult ceased to function. The idea of making a journey, an Ascent, to the heavenly "hekhal" seems to be a kind of spiritualization of the pilgrimages to the earthly "hekhal" that were now no longer possible.

In medieval Judaism, the beginning of the book of Ezekiel was regarded as the most mystical passage in the Hebrew Bible, and its study was censored, discouraged, except by mature individuals with an extensive grounding in the study of traditional Jewish texts.

Hekhalot Merkavah
Hekhalot (�Palaces/Temples�) writings are the literary artifacts of the Maasei Merkavah. The main interests of all Hekhalot writings are accounts of mystical ascents into heaven, divine visions, and the summoning and control of angels, usually for the purpose of gaining intuitive insight into Torah which only direct experience of fusion with the Soul can give.

The locus classicus for these practices is the biblical accounts of the Chariot vision of Ezekiel (Chap. 1) and the Temple vision of Isaiah (Chap. 6). It is from these, and from the many extra-canonical apocalyptic writings of heavenly visitations, that Hekhalot literature emerges. Still, it is distinctive from both Qumran literature and Apocalyptic writings for several reasons, chief among them being that Hekhalot literature is not at all interested in eschatology, largely ignores the unique status of the priesthood, has little interest in fallen angels or demonology, and it "democratizes" the possibility of divine ascent. Basically it says that anyone who wants to can do it. It may represent a "rabbinization" of these earlier priestly ideologies.

The title, �Hekhalot� (palaces), derives from the divine abodes seen by the practitioner following a long period of ritual purification, self-mortification, and ecstatic prayer and meditation.

In their visions, these mystics would enter into the celestial realms and journey through the seven stages of mystical ascent: the Seven Heavens and seven throne rooms. Such a guided meditation is fraught with danger, and the adept must not only have made elaborate purification preparation, but must also know the proper meditations to remove and dissolve Energy Blockages inevitable on the path like the Seven Step process of Energy Enhancement level 2, seals and angelic names needed to get past the fierce angelic guards, as well as know how to navigate the various forces at work inside and outside the palaces.

The literature sometimes includes fantastic and baffling descriptions of the precincts of heaven and its awesome denizens. The highly literal and overly-explicit images of heavenly objects and their numbers (�four thousands of thousand of fiery chariots and ten thousand fiery torches amidst them�) common to this literature may be intended, reductio ad absurdum, to convey the truly ineffable nature of the ecstatic experience.

At times, heavenly interlocutors will reveal divine intuitive secrets. In some texts, the mystic�s interest extends to the heavenly music and liturgy, usually connected with the angelic adorations mentioned in Isa. 6:3.

The mantra-like repetitive nature of the liturgies recorded in many of these compositions seems meant to encourage further ascent. The ultimate goal of the ascent varies from text to text. In some cases, it seems to be a visionary glimpse of God, to "Behold the King in His Beauty." Others hint at "enthronement," or "Enlightenment" that the adept be accepted among the angelic retinue of God and be given an honored (god-like?) seat. One text actually envisions the successful pilgrim getting to sit in God's "lap."

Scholars such as Peter Schafer and Elliot Wolfson see an erotic theology implied in this kind of image, though it must be said sexual motifs, while present in highly attenuated forms, are few and far between if one surveys the full scope of the literature. However this sexual motif has been extant in Sufi and Krishna Literature for thousands of years where the sexual act or orgasm represents the Man/Soul/God fusion of Enlightenment. Poetry from this tradition forms the energetic basis of works like "Carmina Burana"

Literary works related to the Hekhalot tradition that have survived in whole or in part include Hekhalot Rabbati (or Pirkei Hekhalot), Hekhalot Zutarti, 3rd Enoch (also known as Hebrew Enoch), and Ma�aseh Merkavah. In addition there are many smaller and fragmentary manuscripts that seem to belong to this genre, but their exact relationship to Ma�asei Merkavah mysticism and to each other is often not clear (Dennis, 2007, 199-120).

Merkavah Key texts
The ascent texts are extant in four principal works, all redacted well after the third but certainly before the ninth century CE. They are: 1) Hekhalot Zutartey ("The Lesser Palaces"), which details personal experience of an ascent up the Antahkarana of Rabbi Akiva; 2) Hekhalot Rabbati ("The Greater Palaces"), which details personal experience ofan ascent of Rabbi Ishmael; 3) Ma'aseh Merkabah ("Account of the Chariot"), a collection of hymns recited by the "descenders" and heard during their ascent; and 4) Sepher Hekhalot ("Book of Palaces," also known as 3 Enoch), which recounts an ascent and divine transformation of the biblical figure Enoch into the archangel Metatron as an Ascended Master, as related by Rabbi Ishmael.

A fifth work provides a detailed description of the Creator as seen by the "descenders" at the climax of their ascent. This work, preserved in various forms, is called Shi'ur Qomah ("Measurement of the Body"), and is rooted in a mystical exegesis of the Bible's "Song of Songs" an extatic Orgasmic Enlightenment Fusion text in the style of "Carmina Burana", a book reputedly venerated by Rabbi Akiva. The literal message of the work was repulsive to those who have no direct experience, did not understand the sexual/SoulFusion analogy, who maintained God's incorporeality; Maimonides (d. 1204) wrote that the book should be erased and all mention of its existence deleted.

While throughout the era of merkabah mysticism the problem of creation was not of paramount importance, the treatise Sefer Yetzirah ("Book of Creation") represents an attempt at cosmogony from within a merkabah milieu. This text was probably composed during the seventh century CE, and evidence influence of Neoplatonism, Pythagoreanism, and Stoicism. It features a linguistic theory of creation in which God creates the hierarchical levels of the ascent of the universe by combining the 22 letters of the Hebrew alphabet, along with emanations represented by the ten numerals, or sefirot through the infinity of levels to the One God with 10,000 names.

Heikhalot Merkabah literature and "Four Entered Pardes"
Idel, Scholem, Dan, and others have raised the natural question concerning the relationship between the "chambers" portion of the Heichalot literature and the Bavli's treatment of "The Work of the Chariot" in the presentation and analysis of such in the Gemara to tractate Khaggigah of the Mishna. This portion of the Babylonian Talmud, which includes the famous "four entered pardes" material, runs from 12b-iv (wherein the Gemara's treatment of the "Work of Creation" flows into and becomes its treatment of "The Work of the Chariot") to and into 16a-i. [All references are to the Art Scroll pagination.]

By making use of the Rabinically paradigmatic figures of Rabbi Aqiba and Rabbi Ishmael in their writings, the generators of the Heikhalot literature, quite arguably, seem to be attempting to show some sort of connection between their writings and the Chariot/Throne study and practice of the Rabbinic Movement in the decades immediately following upon the destruction of the Temple. However, in both the Jerusalem Talmud and the Babylonian Talmud the major players in this Chariot/Throne endeavor are, clearly, Rabbi Aqiba and Elisha ben Abuyah who is referred to as "Akher." Neither Talmud presents Rabbi Ishmael as a player in Merkabah study and practice.

In the long study on these matters contained in " 'The Written' as the Vocation of Conceiving Jewishly" [McGinley, J W; 2006] the hypothesis is offered and defended that "Rabbi Ishmael ben Elisha" (more often, simply "Rabbi Ishmael") is in fact a Rabbinically sanctioned cognomen for Elisha ben Abuyah who, as is well known, apostasized from the Rabbinic Movement. The argument is that through this indirection Rabbinic offialdom was able to integrate into the Gemaric give and take of argumentation and analysis the huge body of halakhic and hermeneutical teachings of this great Torah scholar without, however, honoring his equally significant apostasy.

To be sure, in the accounting of this figure's mystical study and practice the pejorative (in context) "Akher" is used instead of "Rabbi Ishmael." This is because Elisha ben Abuyah's teachings under the heading of "The Work of the Chariot" came to be considered heretical in contrast to his halakhic and hermeneutical teachings which were generally admired -- and whose weighty influence, in any case, could not be ignored.

All of this indicates that the generators of the Heikhalot literature were indeed savvy in choosing "Rabbi Ishmael" as paradigmatic in their own writings as a means of relating their own endeavors to the mystical study and practices of the tannaim in the early decades following upon the destruction of the Temple.

Both Aqiba and the "Ishmaelic Akher" traded upon the "two-thrones"/"two-powers"-in-Heaven motif in their respective Merkabah-oriented undertakings. Aquiba's version is memorialized in the Bavli Gemara to tractate Khaggigah at 14a-ii wherein Aquiba puts forth the pairing of Hashem and "David" in a messianic version of that mystical motif. Immediately after this Aqibian "solution" to the puzzle of thrones referred to in the Bibles "Song of Songs" and the two thrones spoken of in Daniel, Chapter Seven, the text presents Aqiba as being pressured -- and then acquiescing to -- a domesticated version of this twoness theme for the single Jewish God which would be acceptable to Rabbinic officialdom.

The text offers Justice [din] and Charity [tsadaqqa] as the middot of God which are enthroned in Heaven. [Again, 14a-ii] Akher's non-Messianic and Metatron-oriented version of this "two-thrones"/"two-powers"-in-Heaven motif is discussed at length in the entry "Paradigmatia" of the above-mentioned study. The generic point in all of this is that by the time of the final editing of the Mishna this whole motif (along with other dimesions of Merkabah-oriented study and practice) came to be severely discouraged by "Dry Stick" Rabbinic officialdom.

Those who still pursued these kinds of things were marginalized by the Rabbinic Movement over the next several centuries becoming, in effect, a separate grouping responsible for the Heikhalot literature.

In the "four-entered-pardes" section of this portion of the Bavli Gemara on tractate Khaggigah, it is the figure of Aqiba who seems to be lionized. For of the four he is the only one presented who ascended and descended "whole."

The other three were broken, one way or another: Ben Azzai dies soon after; Ben Zoma is presented as going insane; and worst of all, "Akher" apostasizes. This putative lionization of Rabbi Aqiba occurs at 15b-vi-16a-i of our Gemara section. However, in the author's other publication of 2006 [pages 366-369] something remarkable is revealed about the "prooftexting" offered in support of this putative lionization of Rabbi Aqiba. For a careful analysis of both the prooftexts offered and in whose name they are offered shows that these most curious "prooftexts" are in fact subtle satires of the self-aggrandizing feature of Aqiba's character make-up.

This indeed shows the millenia-old battle between the forces of light and the forces of psychopathic darkness. Between those who use fear and inquisition to censor and prevent and to keep this world in darkness, and the work of the Enlightened saints.

Merkabah and Christianity

Christian depiction of the four "animal" symbols of the Evangelists (in corners) According to Timo Eskola, early Christian theology and discourse was influenced by the Jewish Merkabah tradition.[8]

In Christianity, the man, lion, ox, and eagle are used as symbols for the four evangelists (or gospel-writers), and appear frequently in church decorations (and also in the Tarot card "The World", and in the Rider-Waite Tarot deck, also the "Wheel of Fortune"). These Creatures are called Zo� (or the Tetramorph), and are constantly surrounding the throne of God in Heaven, along with the twenty-four angelic rulers, the Seraphim, the Cherubim, the seven Archangels, the Ophanim, and countless angels, spirits, and saints, singing praises to the Trinity, and begging Christ to have mercy on humankind.

And of Course this is the Christian explanation which corresponds with the Merkabah Literature of the Torah and the Bhagavad Gita and the Yoga Sutras of Patanjali.

Merkabah In Popular Culture
The progressive metal band TOOL recorded a song entitled "Merkaba" on the album and box set "Salival"

Notes
^ Maimonides, in his "Thirteen Principles of Faith," emphasizes that God is not limited to any particular form, as this prophesy might seem to imply.
^ Tosefta' Megillah 3[4]:28.
^ See Idel, Moshe. ""Merkavah mysticism in Rabbinic Literature."". http://www.myjewishlearning.com/ideas_belief/Kabbalah_and_Mysticism/Overview_The_Origins/Merkavah_Mysticism/Mysticism_RabMerk_Idel.htm. Retrieved on 16 October 2007. , citing Babylonian Talmud Sukkah 28a.
^ Ecclesiasticus (iii. 21-22)
^ Hag. ii. 1
^ ?ag. 13a
^ Elior, Rachel, Heikhalot Literature and Merkavah Tradition Ancient Jewish Mysticism and its Sources, Tel Aviv: Yediot Ahronot; Sifrei Hemed: 2004 (Hebrew).
^ Timo Eskola. Messiah and the Throne: Jewish Merkabah Mysticism and Early Exaltation Discourse Tubingen: Mohr Siebeck, 2001.

References
This article incorporates text from the 1901�1906 Jewish Encyclopedia, a publication now in the public domain.

Dennis, Geoffrey. The Encyclopedia of Jewish Myth, Magic, and Mysticism (Llewellyn Worldwide, 2007)
Dennis, Geoffrey, "Water as a Medium for Altered States of Consciousness in Early Jewish Mysticism," Anthropology of Consciousness Vol. 19, No. 1, 2008.
Kohler, Kaufmann. "Merkabah" at JewishEncyclopedia.com
Jacobs, Joseph and A. Biram Ma'aseh Bereshit, Ma'aseh Merkabah at JewishEncyclopedia.com
Karr, Don. Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English
Scholem, Gershom. Origins of the Kabbalah, ISBN 0691020477.
Scholem, G. G. Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition. 2nd ed. New York, 1965.

See also Bhagavad Gita, Yoga Sutras of Patanjali, Bardo Thodol, Energy Enhancement.
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Christian angelic hierarchy Showing the evolutionary Level of the Angel related to its hight on the Antahkarana Tower which reaches up to God
First Sphere (liberated)	Seraphim � Cherubim � Thrones
Second Sphere (active)	Dominions � Virtues � Powers
Third Sphere (active)	Principalities � Archangels � Angels

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The Biblical Merkabah

This vision concurs in its levels with the vision of the Divine Comedy of Dante, the Tibetan Bardo Thodol and the text written by Mohamed as he passed through the seven planes to the one Allah with 10,000 names.. read it here...

At times, heavenly interlocutors will reveal divine intuitive secrets. In some texts, the mystic�s interest extends to the heavenly music and liturgy, usually connected with the angelic adorations mentioned in Isa. 6:3.

And of Course this is the Christian explanation which corresponds with the Merkabah Literature of the Torah and the Bhagavad Gita and the Yoga Sutras of Patanjali.

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