Jewish meditation spans many methodologies, from the most complex mystical and scriptural contemplations, to the most simple and direct forms of self-inquiry. In order to turn this passage into a practical meditation, we first need to unfold its deeper meanings, as well as its applications for our personal lives.
The destructive aspect of the flame, symbolized by the red color that sometimes appears within the blue or black light.
We will add a fifth element that is not mentioned in the passage: if you look very carefully, below the blue or black light, there is a subtle but steady white light where the flame is attached to the wick. Only the “flame itself”, doesn’t have a corresponding name, for it is not an attribute of the flame, but its totality or essence. The light that constantly changes in appearance from blue, to black, to red, corresponds with the Divine name Eheyeh. The red light that appears within the blue or black light corresponds with the name Elokim.
The Eheyeh of a tree is the fact that it is constantly changing, growing, and fluctuating with the seasons.
The Elokim of a tree is that it is revealing only ‘tree’, and thus concealing everything else—it exists by negating non-tree objects. A Kabbalistic unification or yichud, is a contemplative method of drawing the power of transcendent Divinity into the manifest world. When the gematria of Havayah is united with, or added to, the gematria Eheyeh (21), the sum is 47.
There are 25 letters in the names used in the above yichudim: Havayah has 4 letters, and it appears three times in the yichudim, so we have 3 x 4 = 12. After you light your Chanukah candles, take some time to quietly gaze at them and take their mystical meanings to heart. The large, white part of the flame represents your Havayah, the ineffability of your unchanging, transcendent soul. The blue or black light near the base of the flame represents your Eheyeh, your state of yearning, changing and becoming. The red light that sometimes appears within the blue or black light represents your Elokim, the element of concealment or negation in your life. The small, white light attached to the wick represents your Ado-noi, the way you express your self through your most non-fluctuating identity: perhaps it is your profession, your family role, or your social identity. To turn the unifications inward, you could gaze at the flame, and notice that the upper white light of the flame does not cancel out the lower three lights, nor vice-versa.
About IyyunIYYUN creates opportunities for people of all backgrounds to deeply examine and understand the intellectual, emotional and physical within themselves, in the light of Jewish spiritual teachings and the wisdom of the Torah. In February 1978 Rabbi Menahem Mendel Schneerson (the Lubavitcher Rebbe) sent out a confidential memorandum asking for “doctors specializing in neurology and psychiatry” to develop a meditation program that could serve as an alternative for the popular meditative imports from the Far East such as Transcendental Meditation (TM). Meanwhile, Rabbi Aryeh Kaplan, together with a group of Jewish psychiatrists and psychologists, was exploring meditative techniques from kabbalistic and hasidic sources. Meditation is a word often thrown around to which many people have a different understanding of. There are various Zen practices that use walking as meditation and other schools of thought that teach that all our activities we do should be done with mindfulness; a form of meditation. The key perhaps to determining what would be kosher Jewish meditation would be to focus on the purpose and outcome. Whatever purpose or meaning one chooses to ascribe to their practice is probably fine if it makes them happy.
When I was in India I researched over 30 styles of meditation, many of which differ greatly one from another. Its a big topic and Im getting hungry for breakfast to answer in depth, First there is the meditation of Rabbi Akiba and his cohorts in the Garden try to open the door to Heaven.
As a non Jew with many Jewish friends and acquaintances I wondered if TM Transcendental Meditation was practised ?

With regards to TM and any meditation, it’s as I mentioned earlier in this tread, What exactly is meditation? For example, there are numerous Kabalah centers worldwide, but the kab\balah they practice is very different from what I know.
Shabbat candles, and check out Shabbat candles on Wikipedia, Youtube, Google News, Google Books, and Twitter on Digplanet. The first record of the complete text of the blessing is from the Siddur of Rav Amram, written by Amram Gaon in the 9th century. This article contains weasel words: vague phrasing that often accompanies biased or unverifiable information. Due to a dearth of earlier sources, with the exception of the Siddur of Rav Amram, it has been argued that, in Europe, Jewish women lit Shabbat lamps without a blessing until the 11th century. Barukh ata Adonai Eloheinu Melekh haa€‘olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat. How to light Shabbat candles?How to say the Shabbat blessingsRabbi Matt Soffer of Temple Israel in Boston, MA explains and demonstrates the blessings over the Shabbat candles, wine, and bread (challah). As we light the candles of our Chanukah menorah, we have an opportunity to tap into rich resources of Kabbalistic wisdom and self-improvement. We will begin by exploring the mysticism of the Divine names that correspond to different parts of the candle flame. This is the main part of the flame that doesn’t change color, but “rises steadily upward” detached from the wick. This name means, “I will be,” for the way that Hashem appears to us is always changing and evolving, according to our own spiritual evolution.
This name indicates the ‘concealment’ of Hashem in relation to the world, and the letters of Elokim can be re-arranged to spell the phrase, ilam Yud-Hei, ‘the silencing of the Yud-Hei (Hashem)’. As this light is a reflection of the upper white light, the name Ado-noi is like a receptacle for the transcendent name Havayah. A tree also consumes non-tree elements such as the water and minerals in the soil below it. We indicate a tree with the name ‘tree’, even though what a tree really is transcends our comprehension.
Gaze at the flame, and ask yourself, “Who am I in essence, prior to any of my attributes?” Now turn your gaze inward, and look for a moment at the irreducible you-ness of you.
Gaze at the white light and ask, “What is the most stable aspect of my life, that which I hold onto the most, or that which is most precious? Gaze at this area of the flame and ask, “What are the negative or destructive habits that I need to release?” Turn your gaze inward, and recognize any concealment of your soul’s brilliance. Gaze at the small white light attached to the wick and ask, “How do I express my identity the world?
However, the Rebbe directed Landes not to utilize Kaplan’s meditations but rather to develop a non-hasidic scientifically based meditation. People who practice yoga in a gym may see its purpose to achieve better balance and flexibility. Some of the techniques I’ve managed to incorporate into my Jewish prayer and practices, which this brings me back to what I said before: The technique is not so much as important as the result. There are other fine works on the subject.A lot had to do with moving the Hebrew Letters around in your mind. It can be for relaxation, to feel more peaceful, feel more connected to G-d, cultivate more love, live with awareness, being present in the moment, or liberate the mind. At that time, it is claimed[by whom?] that a blessing was introduced based on the blessing over the Chanukah menorah, which is many centuries older.
To help us access these resources, we will begin our meditation by delving into a Kabbalistic text.
Just as your name is irrelevant when you’re thinking about yourself (since you’re one with yourself), all names and descriptions are irrelevant to the ‘Self’ or ‘Essence’ of Divinity.

Elokim also alludes to the attribute of din or severity, as in the power of Divinity to consume worldly forces, negating that which is not-Divinity. When, in the recitation of formal prayers, we come to the ineffable Tetragrammaton, we recite instead its diminished, more tangible reflection, Ado-noi. Here, we are contemplating the three basic ways that the unchanging transcendent light of the Infinite One can unite with the changeable, manifest, finite reality. Turn your gaze inwards, and recognize the awesome fact that you are always part of the Infinite Light of Hashem. What do I see myself becoming, and what can I do to begin the process?” Turn your gaze inward, and recognize your yearning to embody more of your higher self, your transcendent soul.
How can I better reflect my soul in thought, word, and action?” Turn your gaze inward and recognize that your mind and body are vehicles for your soul and its purpose. Yehuda Landes, a psychologist in Palo Alto, California, responded positively and soon launched a pilot project.
Prayer ultimately should be practiced as a form of meditation though to the vast majority unfortunately it is a mindless activity. This is fine though traditionalist will tell you that relaxation is a result of meditation not the purpose of it. Because of their similarity, we could say that the first manifestation, the large white light, is present within the final manifestation, the small white light. Havayah, sometimes called ‘Hashem’ or the Tetragrammaton, connotes the changeless, transcendent attribute of Divinity. The number 25 in Hebrew is represented by the letters Kuf and Hei, spelling the syllable kah. Now, turn your gaze inward and recognize the fact that your changeless, transcendent brilliance miraculously co-exists with the ups and downs of your life, your ambitions and identifications. This is your chance to talk directly to G-d using whatever words and spiritual energy you have. Then in July 1979, the Rebbe issued a public announcement asking for more people to help in developing and disseminating a Jewishly acceptable form of meditation.
It is the Infinite Reality that completely transcends the world without negating its existence.
Thus, the word Chanu-kah can thus mean chanu, ‘rested upon’, kah, ‘the 25 letters of these three unifications’. If you are trying to grow muscle and someone tells you eat lots of carrots and celery, you can do this but will never get the results you are after becasue your body needs protein.
In other words, the light of these three unifications are to rest upon, settle into, our lives. If on the other hand you need more fiber in your diet than eating carrots and celery will work very well. If a Jew, Arab, Catholic, gay, black, Chinese who had learned the technique sat together and did it, they would find it so powerful ! In this way anybody is able to reach a higher spiritual level and those who work on themselves enough to become tzaddikim may even be able to access the higher spiritual worlds in a kosher manner. Therefore, when we recite the word ‘Chanukah’ in our blessings over the Chanukah lights, we could intend to internalize the tangible illumination represented by these unifications. As with a meditation, they should help clear the person’s mind and raise them to a higher level of spirituality and spiritual awareness.

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