Pictorial meditation tool

Refuah shelama Rivka Bracha bat Sara

For interesting and relevant Torah commentary from Ohr HaChaim on Bereshis see bottom of this article.

Focus on Hashem The Creator. Hashem is One. 

He does only good, what is for our ultimate good.

That good is to be free of the bread of shame for all eternity. 
Hashem, please help me grow in my ability to discern day from night.
We accomplish that good by making a causative effort ( loving Hashem, having awe of Hashem, with free will to ask Hashem to please help us go beyond reason and understanding and cling to Hashem is One Who only does good.)
Thank you Hashem for life and for this opportunity to draw Your compassion into the coarse material in my heart that is blocking me from seeing or feeling Your Compassion..
Hashem made one soul – Adom.  We are Your creation.

Everyone is or has been a blossom on that soul You created.
Being alive means we have the opportunity to choose to reveal Hashem in this world rather than our natural reactions.

We are awareness with free will and the creative power of speech.  We are aware that we are aware. We have real free will.  We are given the gift of creative speech, that we may infuse in words the breath from our life and form a spiritual being that impacts the worlds.

We have a body and circumstances in a world.

With awareness and free will and speech, we make a causative effort to remove the coarseness He leaves for us to ask Him to remove (the tohu) so that His creative energy that is its soul is restored to revealing His Compassion. 

We get the credit for taking responsibility to notice, admit, regret and to choose to ask.
The gift of life is the opportunity to use divinely given life force, free will and speech to positively impact the elements of the world so His Compassion may be revealed.
When we are in devekus, we are connected to Him and understand and feel His Compassion
When we feel His Compassion, we have expanded understanding from which to act.
Yet sometimes circumstances happen and we let go for one moment, being drawn by our perceptions into a physical reaction and into the material and physical implications of what happened.   Our mortality and natural reason and understanding, which are filled with mistaken or false understandings, cause us pain. The primary false understanding is that we have lost the feeling of the inner awareness that Hashem is One and only does good, what is best for us..
We think we know better than Hashem

(We feel sad, we feel frustrated, we have an urge to lash out in self defense – sad, mad bad.  Fight or flight.)  .

What happens then is very important to understand.

Through our emotions and thoughts, we are thrown into material and physical experience, with contact and access to all the elements, earth, wind, water and fire, solid, liquid, gas and radioactive. 

Our memory, habits, coping mechanisms, learned beliefs and more come into play through our limbic system and natural survival instincts. Often we have invested our choices in patterns that are ego based or that have an untruth to them.  We may rely on them to our detriment. 

What we feel is our own soul invested and trapped in something false. Even if we need to take a corrective action, our first step is to bring Hashem back into the picture, to restore a sense of Hashem as One and as only doing what is for the very best.
Instead of feeling that everything Hashem does is for our good, for example, we may feel  like victims.
Because we have holiness by virtue of being enlivened by a soul, the forces of darkness ( the Soton is in charge of nature)  that can only get their nurture increased from people step right in, ready to “take advantage” of our letting go of Hashem for one split second. What we stand ready to discover is where have we been investing our thoughts in falsehoods that have been supplying the Soton with our life force. Are we ready to stop nurturing destruction, to recognize that it is not our true essence and ask Hashem to please help us bring His Compasion into the darkness we have thought is us?

The meeting of our holy soul with physicality gives an opposing force, the Soton, a playing field to contend for our free willed choice.

Where shall we invest (or more likely re-invest) our thinking – in familiar patterns of thoughts that feel and fuel its powers or in thoughts that draw natural powers upward to Hashem so that He may be revealed?
Knowing that we feel vulnerable, the yetzer hara wants to continue to have access to our soul. 
The yetzer hara whispers something that for whatever reasons are stored in our memory banks due to ego and nature and personality and habits. 

We grip onto the familiar instead of reaching back to Hashem…the familiar tells us lashon hara, motzei shem ra, rechilus,, sheker – all of which we have listened to before and trapped our own compassion within.

These messages feel real to us because of our involvement with the material and physical reality. 

And because we are fallen in physicality, we listen its reason and understanding .

This is the place we want more empowerment to apply our free will.
This is what we look for in elul.  This is what we want redemption from – to redeem our soul from the trap of these falsehoods and inadvertent aveiras.  Listening to the falsehoods keeps us two steps away from Hashem, a reaction and now thinking its thought.
It is telling us what we need to survive in time and space. It is telling us limiting beliefs about ourselves or others or life or Hashem.

Here is a tool to identify the source of our message.

Ask, whose survival is it interested in? 
The survival of the yetzer hara? 
 Or my soul’s eternal survival, and its increase in G-d-Awareness?
Hashem fills every thought. 
If our own soul is habitually trapped in something false, the power of our own trapped soul is the pain  animating our challenge.

I wish to use my life to create the eternal survival of my soul – is what it is telling me going to help me grow awareness of Hashem for eternal life?  What is the lie, the false belief that helps me see clearly the opportunity to remove a block from my heart set by unrefined beliefs?

Once we spot where we are, we can begin the work to return to Hashem and grow that awareness of Hashem with the very material that is trying to draw on our soul! 

WE CAN GRIND THE COARSENESS AND REVEAL HASHEM’S COMPASSION (the true condition of the spiritual energy in our emotions and thoughts) rather than the natural reactions we are feeling in our heart (animating falsehoods).

Here is where we are empowered to approach the swirling emotions and thoughts in a way that reflects Hashem is One. 
It is not about the subjectivity except to the extent our unique understanding puts us in a position to positively impact the universal spiritual materials of solid, liquid, gas and radioactive elements (earth wind water and fire) in the moment. 
We are empowered through free will to remove the obstructions/coarseness that conceal Hashem in this world simply through our causative effort to recognize Hashem is One and to love Him. and understand the design and yearn to reveal Him. 
We are now empowered to approach the emotional confusion within our heart through a paradigm of Hashem is One and only does good. 

This is my opportunity to refine coarse material (the natural presenting thought based on material and physical reality that needs to be nullified)  in my heart due to nature, specifically my unique nature.

I feel empowered to embrace the opportunity, excited to do Hashem’s Will, our primary mission, of being a conduit, a bridge between worlds, so that He may be revealed.
What is in our heart – do we feel Hashem’s love and mercy, the effluence within the soul?

Or is our heart feeling something else, ready to say or so something that might be damaging to ourselves or someone else? Are we feeling aware of Hashem’s love and mercy?
What is blocking our feeling beloved? 

It is no longer about the circumstances but about clarifying spiritual material from a concealing veil so that it may be revealed.  This is our chance to use causative effort – to be G-d-Like in redeeming the compassion from its powerful natural appearance.
What are the thoughts that are behind what is blocking us from feeling Hashem’s compassion?

These thoughts are “trapping” the compassion that is the effluence of everything, trapping the compassion in a coarse form. 

We have OPPORTUNITY to use free will and speech in a way that emulates the Creator!  We are EMPOWERED through free will and the creative power of prayerful speech in reques to Hashem.  Hashem we wish to return all the material to Hashem and receive the lost compassion back with olam haba consciousness.
Concentrate our heart on loving Hashem and having awe in Hashem. 
Keep looking at Hashem is One, that everything Hashem does is for our good. 
The good right now is the opportunity to be like Hashem by making a causative effort that returns spiritual matter to Him.  Let go of the outcome, let go of the circumstances.  Trust Hashem.

We are only inadequate in not being able to ever be the Creator. 
However, we are all enough to emulate Him! 
We have access to initiate a causative force, a nuclear power within us, through free willed choice to do the mitzvahs of love and awe of Hashem in the moment of challenge! 
We bring olam haba consciousness into our hearts! 
It affects all that we are experiencing in a redemptive and beneficial way.

Awareness is what we are in essence. Free Will. Speech.
These are tools we have while having a body and contact with material and physical reality. With this, we can make a causative effort that emulates Hashem.
This causative effort inoculates us from the bread of shame because we will have awareness that we used causative effort and were like Hashem in our own unique universe.

Hashem, the compassion that is Your Effluence is mixed up within coarseness in my heart.  I am describing it to You because the compassion is lost and I am asking You to please find all of it and return this lost compassion to me with olam haba consciousness.  I love You and understand the design.  Please may this causative effort positively affect all the spiritual material within me . ffort positively affect all the spiritual material within me .
For each coarse thought, continue making the causative effort of love for Hashem and awe of the design.  These mitzvahs are our pepper-grinder, separating out the compassion that is trapped in the dross of corrupted habits, judgments and thoughts as well as from the natural urges that led that compassion to become trapped in the first place. 

With our eye on Hashem is One and Only does good, as each thought comes up, concentrate on love and awe of Hashem in our hearts to redeem the compassion trapped in the distressing thought.  Trust this. 
Ask Hashem to please restore all the spiritual energy to its true form, compassion.  Ask that we feel His compassion so that we may reveal His Compassion.
By loving Hashem and having awe in Hashem, we are asking that the compassion animating the negativity itself let go of the falsehood and become part of our soul – part of the fruit – with all its strength and nourishment. We ask for the dross to dissolve by virtue of being deprived of our investment of our soul in its thoughts.
Each thought that comes up is another coarse piece in our heart. 
Continue the process observing rather than thinking each thought.

There may be many blockages, much coarse material.
This is especially so in those who suffered trauma or had complicated environments early in life. However, the compassion trapped in the coarse material is redeemable!
Love Hashem and have awe in the design. We are here to break through the false covering, the coarseness, so as to have the privilege of having made a causative effort for Hashem to be revealed in the world by our effort.
We have real free will to choose to go beyond reason and understanding and bring our heart to concentrate with love for Hashem and awe in the design in order to return all the spiritual material within us to Him in teshuva.  By so choosing, we make a causative effort to rectify the eating of the tree of the knowledge of good and evil.
When we use free will in this manner, our awareness of Hashem increases.
The growth in our awareness of Hashem is for all eternity.
And while we are alive, the awareness of Hashem’s love and mercy reaches our heart and we are able to reveal compassion.
This is healing for us and for the world.
When we feel Hashem’s love and mercy in our hearts, it is revealed through our speech and deeds.
Peppercorns and orange rinds – Awareness is what is eternally ours
Rabbi Moshe Weinberger – Taking Responsibility without feeling bad about ourselves – fix it
Rabbi Moshe Weinberger – Chalban – Hakitzu V’Raninu – Hear in a deep way, have a heart that is true

Interesting and relevant Torah commentary from Bereshis from Ohr haChaim

Page 18

20: The entire paragraph dealing with the creation of the human species alludes to the fact that man was the principal objective of the entire universe.  The word bereshis then means that when Hashem started to create man, He began with is divine qualities, his Heavenly source Hashomayim as well as with his physical source Haaretz.

Our sages understand Psalms 50:4: yikra al hashomayim mal., as a reference to man’s spirit, whereas they understand the subsequent words val Haaretz in the same verse s a reference to the earth that man’s body s made of.  The message of the verse is that by means of man’s deeds it is possible for him to transform the material he is made of to such a high spiritual level that it will be considered as an idealized form, a symbol rather than mere matter.

We have a tradition that bodies of truly righteous people do not turn into dust upon their deaths since the materials their bodies are made of have already been refined to such an extent that they have become spiritualized (based on Rabbi Yitzchak Arama who explained in chapter 32 why the term maisah is not used or the Torah in relation to Jacob.). This us why our sages say that the righteous are called chaim, alive, even when they have departed this earth.  This is so because even their physical parts have become spiritualized, maintaining contact with eternal life.  The wicked, on the other hand are considered as already dead even while they are still alive within their bodies.  Even the spiritual part of their beings is reduced to being merely physical, i.e. mortal, inert.  Both of these possibilities are alluded to in the very first words of the Torah when the Torah speaks of G’d having created es hashomayim ves Haaretz.  The Torah means that man has the choice of belonging to either part of the universe.


…there I still spiritual darkness in the world. The function of the light I to assist man in his struggle against the forces of the yetzer hara Soton.  It I designed to establish lines of demarcation, to enable one to recognize when one is being seduced, to identify what precisely is sinful and wicked.  This is why the Torah continues (1,4) that G’d made a division between the light (the soul) and darkness (the forces of evil). This is what Solomon meant when he stated (Kohelet 10,2): The heart of a wise man is on his right…the site illuminated by the light of the soul, whereas, the heart of the fool is on the left, the site of the evil urge. “G’d called the light day whereas He called the darkness night; this is why David prayed that G’d should save him rom the terror of the nights, i.e. the evil urge.

  1. 21

…When we examine the reason for the creation of the entire universe we must conclude that our art of the universe is its very core.  Israel are G’d’s people and His inheritance. (deut 32,9)…

  1. 22

The Jewish people are [that is the observance of Torah is] the key to the continued existence not only of earth but of the heavens as well.  Students of kabbalah are well acquainted with this interdependence between heaven and earth.  Once we appreciate this concept we can understand the Tohu Vavohu as an allusion to the periods when Israel are in exile, and when due to that fact they prevent G’d from occupying His residence on earth.

…the times…are not the cause of all this [deterioration in our own spiritual standards] for G’d has said yehi ohr, let there be light  The author of Tikkuney haZohar has pointed out that the numerical value of the word raz, secret, is the same as the numerical value of the word ohr, light.  The light referred to in our verse is the light of redemption.  G’d decreed that this light shall remain hidden until it will be revealed by the Moshiach . In the interval until then it will remain hidden like a treasure. Concerning the time when this light will be revealed G’d has said “I have revealed it to My heart but My heart has not revealed it to My mouth.”

  1. 23

…It is also well known that the ability of the kelipa to remain alive is totally dependent on its ability to be nurtured by a holy source.  The moment such a holy source dries up, the kelipa has nothing to sustain it and to keep it alive. Therefore when G’d separates the light, i.e. holiness, and evil remains totally isolated it will have no source whence to sustain itself and will disintegrate of its own accord…the only thing that will be left at that tie will be the light which is good.

  1. 30

Every single drop of rain that descends from above is met by two drops of subterreanean water which rise towards it. The whole process of water contributing to growth is equated with the mating of living creatures.  This teaches that when the waters from above the earth or the waters from below the earth act alone, they are unable to achieve their role of promoting growth.  This is what the sages meant when they said that there are two kind of water, the male and the female.  When the Torah describes how the waters became more and more turbulent during the deluge, it appears they became stronger a soon as the male waters from above joined the female waters below.

  1. 61

The author of Tikkuney HaZohar section 59: the author states that the serpent violated the commandment not to testify falsely by saying that G;d had forbidden all the fruit of all the trees in the garden.  It is characteristic of Satan to plant lies in the minds of people, thus creating false images and beliefs in their hearts. Sometimes Satan convinces man that the sin he is panning is inevitable so that he night as well not feel badly about committing it. This is the slyest way of all to seduce people into committing a sin.

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