Weekly Letter: Zen and Avodah Zarah

This week we present a letter from the Rebbe to a Jewish psychologist who used meditation and ‘Zen’ to treat his patients. The letter, written originally in English, is from the archives of the Rebbe’s personal trusted secretary, Rabbi Nissan Mindel.

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                                                                                                                                        By the Grace of G-d

9th of Kislev, 5741

Brooklyn, N.Y.

Dr.  P.H.D.

Great Neck, N. Y. 11021

Blessing and Greeting:

This is to acknowledge receipt of your letter in which you write about Jewish meditation and “Zen.”

Needless to say, your enthusiasm for the latter astonishes me greatly, all the more in view of your introducing yourself as a Ph D. humanistic psychologist, and having had discussions with knowledgeable Rabbis – which reveals a search for the truth, but regrettably misdirected.

To state some of the reasons for my astonishment let me, first of all, point out that one of the basic scientific methods is to proceed from the simple to the complex looking first tor simple explanations, and falling to find such,    for a more complex one. In psychology, too, the first approach should be to relate the problem to the subject’s natural element and atmosphere In which he was born, since this has a very strong impact on the person’s psyche, for a disturbance or disruption of one’s natural element and environment is most likely to be the primary cause of the psychological problem of the patient.

A second basic point is that the treatment should, of course, be fully consistent with the proper diagnosis, without being subjectively detracted by any method that may seem effective in other circumstances. By way of a simple example: When a drug is prescribed, it should be based entirely on its effectiveness, not by the attractiveness of the pill for its appearance or taste.

A little more deeply. One should not ha carried away by immediate but short lived effects that may be achieved from relieving symptoms, but look for a true and lasting cure, however important it is also to relieve symptoms.

After these prefatory remarks, which are no doubt superfluous in your case, it surprises me that in mentioning your personal background and qualifications, you did not indicate at all how many years you have devoted to in-depth study of the psychological approach expounded In Jewish sources, by Jewish auth6rities on the subject of guiding Jewish perplexed in every generation. (Some of such sources are available also in translation in various languages.)

Moreover, these studies and conclusions have not remained in the realm of theory, but have been tested and proven over the years. For, as in the case of all science, it is actual testing and experimentation that are conclusive and the more of these, the stronger is the evidence.

Now, although your letter does not indicate that you have had this preparation, either in theory or in practice, which is indispensible in treating Jewish patients with psychological problems, yet you come out with categorical conclusions as to how to treat Jewish patients and, more astonishingly, with the aid of Zen practice at that!

Apparently you are unaware that Zen, as commonly practiced now, is connected with avoda zara, (idolatry). To be sure, some pagan practices, witchcraft and the like, as had been practiced since ancient times, have had palliative effects, by using for example, incense, rhythmical body movements and the like, much in the way that tranquilizers nowadays are used as palliatives. Nevertheless, the Torah, Toras Chaim and Toras Emes, being our true guide in life, strictly prohibits pagan methods and practices insofar as Jews are concerned. And this is because not only will such practices be of no benefit for the soul or body, but will rather be destructive to both – just as there are many “pleasant” substances which also have palliative ingredients but, nonetheless, the total effect is poison. Indeed, it is precisely the external side effects and relief which such practices may bring that cover up the insidious harm and makes them all the more dangerous.

It is surely unnecessary to point out that the purpose of this letter is not polemical. But it to the duty of every human being , certainly of a Jew who follows the teachings of the Torah to warn any person against pitfalls and help save him or her from harm. Since I am a firm believer In G-d’s benevolent Providence, as well as in the teaching of our Sages that the heart of every Jew is always awake and responsive to the truth, I trust you will accept what has been said here in the true spirit, and will diligently apply yourself to the study of Jewish sources on the subject of the Jewish soul and psychological makeup. And then, I am confident, you will “taste and see” to quote a familiar phrase from Tehillim. And by using the proper approach, you will indeed be able to utilize your qualifications and capacities in the fullest measure to help many who are suffering from confusion and perplexity in these difficult times.

As a young, energetic scientist, who has shown a capacity for research and endurance in the quest for professional excellence, as is evident from your letter, I trust you will accept the new direction I am suggesting to you as a challenge, and I am confident that you will prove equal to it. All the more so as we have the assurance of our Sages, “Make the effort and you will succeed,” coupled with the promise of Divine help.

Wishing you hatzlocbo,

With blessing,

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The above letter is from Volume II of The Letter and the Spirit by Nissan Mindel Publications (NMP).

These letters were written originally in English and were prepared for publication by Rabbi Dr. Nissan Mindel, whose responsibility it was the Rebbe’s correspondence in English and several other languages.

We thank Rabbi Shalom Ber Schapiro, who was entrusted by his father-in-law Rabbi Mindel with his archives and who is Director of the Nissan Mindel Publications (NMP), for making the Rebbe’s letters available to the wider public. May the merit of the many stand him in good stead.

3 Comments

  • Yoga too?

    Eye opening. Please share what the Rebbe wrote about yoga. Did he agree with kosherizing it by leaving out the meditation but still using the poses?

    • Yehoshua

      Dr Trappler spoke to Rabbi Marlow about yoga. You could find out more from him. But of course, ask your own Rov.

  • s.f.

    b’h
    In another letter the Rebbe encourages a frum psychologist to include in his therapy the parts of these questionable practices which have been proven beneficial in helping people with their problems but to leave out any part that is connected to the a’z part. The Rebbe felt so strongly about this – using the beneficial parts and leaving out the a’z part (so as to help yidden get the benefits without having to compromise their religious beliefs) that he offers to participate in the cost of formulating this therapy.