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20.04.2015
But there are two mental blocks that stand in the way of our acquiring higher consciousness. And there are two kinds of visualizations which are the ultimate antitheses of the illusory perceptions mentioned above. See the great elephant, the snakes and reptiles, see how they move and eat, are born and die…. See all the fish in the rivers and oceans, how they swim, are devoured or caught, are born and die…. It will take you time to master these visualizations, depending on your nature and your effort. But practice prevails, and with the passage of time you can overcome this inborn blindness. The ultimate source for the author's method of envisioning the world from above can be traced back to when God raised Abraham "outside," telling him to look down at the stars and see his countless offspring (Genesis 15:5). Another difficulty in visualizing this simply arises from the fact that we have probably never seen our community, our city, our country, and so on, from above.
There are those with great vision who see mankind's plight, his groping in darkness and his sinking in waters above his neck.
Visions of a Compassionate World is a practical guide for spiritual development that addresses the whole person: Mind and emotions, body and soul.
It is a work that goes straight to the heart of the spiritual hunger and searching we feel and see all around us.
The author, Menachem Ekstein, was the son of a prominent Zhikover hassid and leading communal figure in Reisha at the turn of the twentieth century.
Please let us know if you see something unsavory on the Google Ads and we will have them removed. We hope that the resources and tools on our website enhance your experience of Jewish meditation and prayer.
The mission of the Awakened Heart Project is to promote Jewish contemplative techniques that develop a heart of wisdom and compassion. The Awakened Heart Project aims to refine such contemplative techniques, while also creating opportunities for intensive Jewish meditation practice. The Awakened Heart Project’s approach to Jewish meditation comes out of a desire to cultivate an awareness of the Divine Presence along with the particular qualities of wisdom, compassion and kindness from a Jewish perspective. The practices we include under the rubric of Jewish meditation are designed with this direction as our reference point. Jewish meditation also provides the wisdom to understand the nature of mind including those factors of mind that tend to obscure clear seeing.
May every image, word and sound on this website bring about more compassion and more awareness.


Exploring the techniques of the great masters of Jewish meditation and learning to apply them to our own lives. Beyond relaxation and quieting the mind, Kabbalistic meditation is a means to become centered, to wean ourselves from identifying with externals and to redirect our focus toward the Center of all reality, the Creator. 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.
Some say that there are scant differences between the deepest Jewish and Buddhist ideas, while others say they are mutually exclusive. This video points out some of the major differences between proper Jewish meditation practices and traditional Buddhist meditation practices. From my experience I do not recognize the methods and results of Buddhist meditation which are described by Gutman.
Divide yourself in two, liberate yourself from your normal, mundane consciousness, from the preoccupation with daily life, from being so affected by the constant flow of external events, and identify yourself with a higher level of human consciousness.
The first is the very subjective way we perceive ourselves, which prevents us from seeing our true place in creation.
If you master them, you can uproot from your soul those egocentric illusions and fallacies. But when they become so vivid that they enchant you, and you actually feel their spellbinding effects, as if you beheld them with your physical eyes, then you are ready to visualize yourself.
For as long as Abraham saw himself as just "dust" (Genesis 18:27), he was trapped within the laws of the earth and would forever remain infertile. But if you know what the buildings look like from the ground, and you know the layout of the streets, it might be possible to envision yourself slowly rising up from the ground in a hot-air balloon, and seeing the buildings-and the room you are in-becoming smaller and smaller.
Out of a true desire to help their fellow man, they come forth with noble ideas to heal him.
They do not see that healing mankind is utterly dependent upon first healing each individual. In an age of self-discovery and search for awareness, this dynamic work from over three-quarters of a century ago brings clarity through meditation, guided imagery, psychology, and kabbalah.
Although both father and son attest that this book, originally published in 1921, is drawn solely from hassidic sources, there is not one single quote throughout the entire book. And sometimes it happens too, that we have experiences on our cushion that don’t quite compute.
We believe that cultivating an awakened heart can lead to an expanded perception of the world and the possibility of bringing our awareness to a meeting of the Divine Presence in every moment. The wisdom accessible through Jewish meditation supports the understanding that the Divine Presence is the ground of All Being, and the ground of All Being is part of a singular interconnected web of being. The practice teaches us how to direct our attention into the present moment of experience, which is the only place the Divine Presence can be experienced.


Release yourself from attachments to those events, so that your emotions do not become captivated by them. The second is our shortsighted tunnel vision which traps us in the passing moment, blinding us from seeing the vast world beyond. How beneficial it would be to begin such conscious training of the mind while we are still in the prime of youth, developing the skill of visualizing, creating how and what we perceive. The first is an eye-opening visualization of the universe, and of man's truly infinitesimal place in it. But when he could transcend the world and see it from "above," he would also be able to transcend his inborn nature, and could now become fertile. As long as there is no change in the foundations upon which individual learning rests-the family unit, the community, and the educational system-society at large will never be healed.
With its uplifting message of universal peace, Visions of a Compassionate World reveals a spiritual path, away from ego-traps and self-centered consciousness, toward the pursuit of a more compassionate life.
Our true capacity for compassion is only as large as our dimension and awareness of the soul.
There’s all sorts of strange and funny and wonderful things that happen from time to time. He spends time every day at the Kotel introducing visitors to their heritage in the Torah. His books and music are available here. These conscious visualizations will slowly replace those crippling self-illusions, and will heal our souls over time. But with time and the persistence of daily practice (even twice daily if possible), you will "see" these things in your mind's eye ever more clearly, until you will feel that you can actually touch them. For as the author says in the following chapter, these visualizations can bring about a complete transformation of self. The broader and deeper our dimension of soul, the farther and all en-compass-ing is our compassion. Nevertheless, the translator has made a humble attempt at pointing out where some of the ideas discussed in the book can be found in hassidic texts. Parts of the book appeared in Yiddish translation in the Orthodox journal, Beth Yaakov during the 1930's. In hassidic sources, the Ba'al Shem Tov is quoted as saying that beholding the universe is, in essence, beholding God (Rabbi Klonymus Kalman Shapira in Hakhsharat Ha'avrekhim, Jerusalem 5722, p.



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