In the previous section, we saw that “the single covenant is placed in the middle, in the word of the tongue and the circumcision of the procreative organ.” These two points–the tongue and the procreative organ, in effect, the body’s two essential points of “intercourse”–are the two primary energy centers or contact points, situated along the middle line of the body.
In Kabbalah, the energy issued from each of these centers or contact points merges with that of one’s soul-mate to procreate. The power to procreate physically issues from the lower of these points, while the power to procreate spiritually issues from the higher point of the mouth and tongue. We are taught that humans (material beings) are created from the lower union of the procreative organs, while angels (spiritual beings) are created from the higher union of “mouth to mouth,” by the power of the kiss (the innermost expression of “the word of the tongue”).
We are further taught in Kabbalah that there exists an additional energy center/contact point–the middle point of the chest, the contact point of “embrace.” This point, relative to the points above and below it, represents an intermediate level of connective energy, more material than that of the point above it yet more spiritual than that of the point below it. Here, the angel descends to clothe himself in an earth-like body form.
In meditative practice–the soul’s spiritual endeavor to contact and become one with God–Kabbalah and Chassidut teach that, similar to the union of soul-mates, one should begin from the middle point, the point of embrace; to ascend to the higher point, the kiss; and finally to descend to the lower point, the actual state of clinging to one’s beloved to become one (as in Genesis, “and he shall cling to his wife and they shall become one flesh”).
To continue our Kabbalistic journey, each world or complete, self-contained state of reality possesses five human-like figures (partzufim): The Ancient One, the father, the mother, the son (or groom), and the daughter (or bride). As each of these possess all three energy centers/contact points running down their middle line, each world in total possesses fifteen energy centers/contact points.
Indeed, every one of us, created in the image of God, reflects, in body and soul, all five Divine figures, for which reason every Jew is considered to be a “complete world.” And so, we may identify, in particular, fifteen energy centers/contact points running down the middle line of the human body.
In Kabbalah, every meditative state and spiritual endeavor to arouse energies and create unions relates to a specific prayer to God. The meditation on the fifteen contact points is the “intention” of the prayer that follows the recital of the Shema every morning. The text of the prayer–confirming the absolute truth of our Jewish faith, which finds its expression in the recital of the Shema–begins with the word emet (“true”) and is followed by fifteen words, all of which are synonyms or variations of the concept “true,” each of which is prefaced with the lettervav (“and,” implying connective energy; as a word, vav means “a hook”).
The middle line of the body or the middle axis of the supernal sefirot is referred to in general as emet. Ultimate truth is neither right nor left; it is the power that unites the right and the left to become one. It derives from the origin of the “middle” that transcends both antithetical states of right and left. It possesses a full spectrum of fifteen “hues,” reflected in the body as fifteen points running down its middle line.
The fifteen points divide into five groups of three, each group corresponding to one of the five primary figures of the complete human “world.” The first group of three are: (1) the point at the top of the skull, (2) the point where the hair meets the forehead (the place above which the head-tefilin are placed), and (3) the point of the middle of the forehead (referred to as the essential point of the “forehead of will”). All three of these points embody super-rational energy; they are all above the eyes, the beginning of conscious perception. They correspond to the three points (figuratively: mouth, chest, and procreative organ) of the Ancient One (above the father and mother—chochmah and binah, the rational mind).
The next group of three are: (1) the point between the eyes (the “mouth” of wisdom), (2) the point of the nose, and (3) the indent above the upper lip (the point that the angel strikes before birth to cause one to forget all the Torah he had learned in the womb). These are the three points (mouth, chest, and procreative organ) of father.
Next come (1) the tip of the tongue in the mouth, (2) the point of the chin, and (3) the middle point of the throat. These are the three points (mouth, chest, and procreative organ) of mother.
Then come (1) the point between the shoulders, (2) the middle point of the upper chest (referred to as the “bird of the soul”), and (3) the middle point of the (lower) chest (the essential point of the chest, the point of embrace described above). These are the three points (mouth, chest, and procreative organ) of the son.
Finally come (1) the point of the navel (the “mouth” during pregnancy), (2) the point of the lower abdomen (the point of the female womb), and (3) the point of the (male) procreative organ. These are the three points (mouth, chest, and procreative organ) of the daughter.
The Hebrew words for these fifteen points are: (1) veyatziv (“firm”), (2) venachon (“established”), (3) vekayam (“enduring”), (4) veyashar (“right”), (5) vene’eman (“faithful”), (6) ve’ahuv(“beloved”), (7) vechaviv (“cherished”), (8) venechmad (“precious”), (9) vena’im (“pleasant”), (10) venora (“awesome”), (11) ve’adir (“mighty”), (12) umetukan (“correct”), (13)umekubal (“acceptable”), (14) vetov (“good”), and (15) veyafeh (“beautiful”).
The Ancient One
top of skull
where hair meets forehead
middle of forehead
between the eyes
indent above upper lip
tip of tongue
midpoint of throat
between the shoulders
midpoint of upper chest
midpoint of lower chest
lower abdomen (womb)
male procreative organ