Quotidian Kabbalah - קבלה יומיומית Mindfulness - לֵבָב שָׁלֵם - and the structure of Tefillah

(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ (ס) (טו) רְאֵ֨ה נָתַ֤תִּי לְפָנֶ֙יךָ֙ הַיּ֔וֹם אֶת־הַֽחַיִּ֖ים וְאֶת־הַטּ֑וֹב וְאֶת־הַמָּ֖וֶת וְאֶת־הָרָֽע׃ (טז) אֲשֶׁ֨ר אָנֹכִ֣י מְצַוְּךָ֮ הַיּוֹם֒ לְאַהֲבָ֞ה אֶת־ה' אֱלֹקֶ֙יךָ֙ לָלֶ֣כֶת בִּדְרָכָ֔יו וְלִשְׁמֹ֛ר מִצְוֺתָ֥יו וְחֻקֹּתָ֖יו וּמִשְׁפָּטָ֑יו וְחָיִ֣יתָ וְרָבִ֔יתָ וּבֵֽרַכְךָ֙ ה' אֱלֹקֶ֔יךָ ...

Deuteronomy 30:11-16

(11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it. (15) See, I set before you this day life and prosperity, death and adversity. (16) For I command you this day, to love HaShem, your God, to walk in His ways, and to keep His commandments, His laws, and His rules, that you may thrive and increase, and that HaShem your God may bless you...

ישעיהו א׳:י״א-י״ב

(יא-ב) לָמָּה־לִּ֤י רֹב־זִבְחֵיכֶם֙ יֹאמַ֣ר ה' ... מִי־בִקֵּ֥שׁ זֹ֛את ?...

Isaiah 1:11-12

(11) “What need have I of all your sacrifices?” Says HaShem. ...— Who asked that of you?

מיכה ו׳:ח׳

(ח) הִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָֽה־ה' דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹקֶֽיךָ׃ (פ)

Micah 6:8

(8) “He has told you, O man, what is good, And what HaShem requires of you: Only to do justice; to love goodness, And to walk modestly with your God;

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סידור אשכנז, ימי חול, תפילת שחרית, עמידה, מודים ב׳

(ב) מודים דרבנן: מודִים אֲנַחְנוּ לָךְ. שָׁאַתָּה הוּא ה' אֱלקֵינוּ וֵאלקֵי אֲבותֵינוּ. אֱלקֵי כָל בָּשר. יוצְרֵנוּ יוצֵר בְּרֵאשִׁית. בְּרָכות וְהודָאות לְשִׁמְךָ הַגָּדול וְהַקָּדושׁ. עַל שֶׁהֶחֱיִיתָנוּ וְקִיַּמְתָּנוּ. כֵּן תְּחַיֵּנוּ וּתְקַיְּמֵנוּ. וְתֶאֱסוף גָּלֻיּותֵינוּ לְחַצְרות קָדְשֶׁךָ. לִשְׁמור חֻקֶּיךָ. וְלַעֲשות רְצונֶךָ. וּלְעָבְדְךָ בְּלֵבָב שָׁלֵם. עַל שֶׁאֲנַחְנוּ מודִים לָךְ. בָּרוּךְ אֵל הַהודָאות:

Siddur Ashkenaz, Weekday, Shacharit, Amidah, Thanksgiving 2

(2) Modim de'rabbanan: We gratefully thank You, for You, HASHEM our God, are our fathers' God, the God of all flesh, our Maker, the Maker of Creation. Blessings and thanksgivings to Your great and holy name for Your bringing us to life and preserving us. So [too], make us live and preserve us and gather our exiles to Your holy courtyards, to keep Your statutes and to do Your will and to serve You with mindfulness. About that which we thank You, blessed is the God of thanksgivings.

סידור אשכנז, ימי חול, תפילת שחרית, סיום תפילה, ובא לציון א׳

(א) ... וְיָשֵׂם בְּלִבֵּנוּ אַהֲבָתו וְיִרְאָתו וְלַעֲשׂות רְצונו וּלְעָבְדו בְּלֵבָב שָׁלֵם. לְמַעַן לא נִיגַע לָרִיק וְלא נֵלֵד לַבֶּהָלָה: ...

Siddur Ashkenaz, Weekday, Shacharit, Concluding Prayers, Uva Letzion 1

...And put in our hearts love and awe of him, and to do his will, and to serve him in mindfulness. So we neither toil in vain nor give birth to confusion.

כוונות Kavanot

Introduction
The term Kabbalah is commonly understood, in our time and place, to refer to the esoteric and mystical, but really just means tradition. There is a long tradition in Judaism of practice for achieving “mindfulness” that is not necessarily esoteric or mystical – it is not to baffling for you, nor is it beyond reach. Rather, it can be quotidian – something we encounter every day.

To approach the weekday morning service as a structured meditation through a variety of states of consciousness preparing one for a day of mindful activity does not require any knowledge of עולמות (Worlds) or סְפִירוֹת‎ (emanations) or even a familiarity with the morning service itself (although that helps - but it will come).
Here we present an overview of topics to see how they relate together as a whole:

כוונות Kavanot: brief meditations intended to focus the mind and create the right intention.

ייחודים - Yikhudim - Unifications: Oneness - the unification of love and awe; compassion and justice; mind and body
קבלת עול מלכות שמים Accepting the "yoke" - the sovereignty - of heaven (this will also be good preparation for Pesach, the only true freedom we have is the freedom to choose our master).
The קדושה - Kedusha, and its three appearances in the morning service

Even with Ma’aseh Merkava, (the knowledge of the Mysteries of the Torah), one needs to learn with the goal of doing. ... even with Ma’aseh Merkava one needs not only to know, but needs to perform and uphold. In the case where one knows how to do, but does not know how to learn, every soul of Israel who performs the Mitzvot in all their details is intending the very depths of God’s will. Then God considers it as if he has fulfilled all of the mystical intentions (kavonnot). So too, one who prays with the utmost simplicity and a pure heart, and knows nothing of the kavannot of the Kabbalists, also intends to fulfill the depths of God’s will, and God considers this as if he has prayed with the most lofty of kavanot. It is written in the Zohar (Vayehi, 243b): Rabbi Yossi and Rabbi Hizkiya asked Rabbi Shimon, ‘We are taught that one should begin by praising God, and then make his request. What about someone who wants to pray but his heart ill at ease, and is so disturbed that he can not properly praise God before asking for his needs?’ Rabbi Shimon answered them, ‘His prayer is no less, even if he cannot enter into the optimal frame of mind in order to praise God. He should make his praises even in his current state of mind. Then he should go ahead and ask. … However, a person who has the ability and the proper frame of mind to properly praise God before praying, yet does not, of him is it said (Yeshayahu, 1), ‘Though he pray much, I will not heed him.’ But for one who simply cannot collect his mind and achieve devekut,⁴⁶ God nevertheless accepts his prayer and his divine service. The Zohar says that this is (Tehillim, 17:1), “Hear the right, O God, attend to my cry, hear my prayer.” This is an example of, “one who knows how to do, but does not know how to explain.”
From: Shaar HaEmunah Ve'Yesod HaChassidut
Author: Gershon Henoch Leiner of Radzin
Written by Rabbi Gershon Chanoch Henoch Leiner of Radzin as an introduction to his father's work – the "Beit Yaakov" – this work is a guide to the theology of Kabbala and Chasidut, based on Talmudic, Halachic and esoteric sources.

ייחודים - Yikhudim - Unifications

שערי קדושה, הקדמה ח׳

החלק הראשון, בהנהגת דרך החסידות והפרישות, המביאה לידי רוח הקודש, ויתחלק גם הוא לששה שערים. החלק השני, בתוכחות, ובביאור העונש והשכר של מצוות עשה ומצוות לא תעשה, ונחלק לשבעה שערים. והחלק השלישי, בהנהגת השגת רוח הקודש עצמו, ויתחלק לשמונה שערים. והחלק הרביעי, באופני היחודים עצמם, אשר על ידם יושג רוח הקודש, כאשר בחנתי ונסיתי, ונתאמתו על ידי:

Sha'arei Kedusha, Introduction 8

The First Part, instruction on the path of Hassidut and Pirshut (Interpretation), which is brought about by the agency of the Holy Spirit, and it is further divided into six gates. The Second Part, rebukes, and elucidation of the punishment and the reward for positive and negative mitzvot (commandments), and it is divided into seven gates. The Third Part, instruction on attainment to the Holy Spirit itself, and it is divided into eight gates. The Fourth Part, the operations of yichudim (unifications) themselves, whereby one will attain to the Holy Spirit, which I have examined, tried and perfected on my own.

Sefer Etz Chaim 1:2
(1) (Shorter version from Otzrot Chaim): Know that at the beginning, the entirety of existence, was simple light, what is called Ein Sof (no end). And when it arose in the will of the creator to delegate (their own) nobility, for the known reason, and that is - to be called 'the Merciful and gracious one' 'the One who is slow to anger' etc. Because if there is no one in the world to receive mercy from the divine, how will It be called merciful? and like that with all the other godly nicknames.

The Shaarei Kedusha and Sefer Etz Chaim are both expositions of the Kabbalah of Isaac (ben Solomon) Luria, Ha'ARI Hakadosh" [the holy ARI] or "ARIZaL by Chaim Vital, his foremost disciple. Lurianic Kabbalah is one of the most important influences "early modern" influences on our current siddur.

עולמות - Olamot (Worlds)

Atziluth (אֲצִילוּת), meaning World of Emanation, also "Close." On this level the light of the Ein Sof (Infinite Divine "without end") radiates and is still united with its source. This supernal revelation therefore precludes the souls and Divine emanations in Atzilus from sensing their own existence. In Atzilus the 10 sephirot emerge in revelation, with Chochma (Wisdom) dominating, all is nullification of essence (Bittul HaEtzem) to Divinity, not considered created and separate. The last sephirah Malchut (Kingdom) is the "Divine speech" of Genesis 1, through which lower Worlds are sustained.
Beri'ah (בְּרִיאָה or alternatively^[4] בְּרִיָּה), meaning World of Creation. On this level is the first concept of creatio ex nihilo (Yesh miAyin), however without yet shape or form, as the creations of Beriah sense their own existence, though in nullification of being (Bittul HaMetzius) to Divinity. Beriah is the realm of the "Divine Throne", denoting the sephirot configuration of Atzilus descending into Beriah like a King on a Throne. The sephirah Binah (Understanding) predominates, Divine intellect. Also called the "Higher Garden of Eden". The Highest Ranking Angels are in Beriah.^{[citation needed]}
Yetzirah (יְצִירָה), meaning World of Formation. On this level the created being assumes shape and form. The emotional sephirot Chesed to Yesod predominate, the souls and angels of Yetzirah worship through Divine emotion and striving, as they sense their distance from the Understanding of Beriah. This ascent and descent channels the Divine vitality down through the Worlds, furthering the Divine purpose. Therefore, in Yetzirah are the main angels, such as Seraphim, denoting their burning consummation in Divine emotion. Also called the "Lower Garden of Eden".
Assiah (עֲשִׂיָּה), meaning World of Action. On this level the creation is complete, differentiated and particular, due to the concealment and diminution of the Divine vitality. However, it is still on a spiritual level. The angels of Asiyah function on the active level, as the sephirah Malchut (fulfilment in Kingship) predominates. Below spiritual Asiyah is Asiyah Gashmi ("Physical Asiyah"), the final, lowest realm of existence, our material Universe with all its creations. The last two sephirot of Asiyah channel the lifeforce into Physical Asiyah.

The Kedusha - three levels of holiness: see: https://www.sefaria.org/sheets/158827
https://www.sefaria.org/sheets/158827?lang=bi