Jewish Meditation: A Practical Guide by Aryeh Kaplan

By Aryeh Kaplan

Kaplan, Orthodox rabbi and writer of Meditation and the Bible (Weiser, 1978) and Meditation and Kabbalah (Weiser, 1981), exhibits that meditation is in step with conventional Jewish notion and perform. He then offers a consultant to a number of meditative ideas: mantra meditation (with prompt words and Bible verses to take advantage of as mantras); contemplation;
visualization;
experiencing nothingness (which he doesn't suggest for beginners);
conversing with God;
and prayer.
His directions are transparent and particular, and his suggestion is proficient and sound, advocating uncomplicated 20-minute-a-day software can certainly assist in making the practitioner a greater individual and a greater Jew, and enhance a better courting to God and issues non secular.

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Additional info for Jewish Meditation: A Practical Guide

Sample text

It felt as if there was normally a barrier b e t w e e n perception and memory and that this barrier had now b e e n removed. Logically, this would make sense. If we r e m e m b e r e d everything we saw or learned, our memory would rapidly b e c o m e cluttered with useless information. T h e mind therefore has a sort of filter that prevents unwanted information from being stored in the memory. T h e problem is that the filter is sometimes there when one does not want it—such as when one wishes to m e m o rize something.

After a minute or two, these flashes will begin to coalesce and take the form of kaleidoscopically changing images, as discussed earlier. As you relax, the images will begin to change more and more slowly, and eventually they will remain in the mind's eye long enough for you to focus on them. Just concentrate on the images. If other thoughts e n t e r the mind, gently push them out. Try to maintain your concentration on the forms that arise in your mind's eye, and on nothing else. Gradually, you should find that you can hold on to an image for quite a while.

A final focus of meditation can be one's own emotions. Thus, for example, one can focus on the emotion of love in exactly the same way that one can focus on a flower or a candle flame. O n e can ponder the love one feels for another person and enhance the emotion, experiencing it totally without any outside interfere n c e . O n e can also take this intensified love and direct it toward God or toward one's fellow man. Indeed, the commandments "Love God your Lord with all your heart, all your soul, and all your might" (Deut.

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