B"H1Teveth, 5738
It is well known that certain oriental movements, such as Transcendental Meditation (T. M.),3 Yoga, Guru, and the like, have attracted many Jewish followers, particularly among the young generation.4
Inasmuch as these movements involve certain rites and rituals, they have been rightly regarded by Rabbinic authorities as cults bordering on and in some respects actual, Avodah Zarah (idolatry). Accordingly, Rabbinic authorities everywhere, and particularly in Eretz Yisroel, ruled that these cults come under all the strictures associated with Avodah Zarah, so that also their appurtenances (אביזרייהו) come under strict prohibition.5
Moreover, the United States Federal Court also ruled recently that such movements, by virtue of embracing certain rites and rituals, must be classified as cultic and religious movements. (Cf. Malnak v. Maharishi Mahesh Yogi, U.S.D.C. of N.J. 76-341, esp. pp. 36-50, 78).6
On the other hand, certain aspects of the said movements, which are entirely irrelevant to religious worship or practices, have a therapeutic value, particularly in the area of relieving mental stress.
It follows that if these therapeutic methods - insofar as they are utterly devoid of any ritual implications - would be adopted by doctors specializing in the field of mental illness, it would have a two-pronged salutary effect: Firstly, in view of the fact that these methods are therapeutically effective, while there are, regretfully, many who could benefit from such treatment, this is a matter of healing of the highest order, since it has to do with mental illness. It would, therefore, be very wrong to deny such treatment, to those who need it, when it could be given by a practising doctor.
Secondly, and this too is not less important, since there are many Jewish sufferers who continue to avail themselves of these methods through the said cults despite the Rabbinic prohibition, it can be assumed with certainty that many of them, if not all, who are drawn to these cults by the promise of mental relief, would prefer to receive the same treatment from the medical profession - if they had a choice of getting it the kosher way.7 It would thus be possible to save many Jews from getting involved with the said cults.
It is also known, though not widely, that there are individual doctors who practise the same or similar methods as T.M. and the like. However, it seems that these methods occupy a secondary or subordinate role in their procedures. More importantly, there is almost a complete lack of publicity regarding the application of these methods by doctors, and since the main practice of these doctors is linked with the conventional neurological and psychiatric approach, it is generally assumed that whatever success they achieve is not connected with results obtained from methods relating to T. M. and the like; results which the cults acclaim with such fanfare.
In light of the above, it is suggested and strongly urged that:
(1) Appropriate action be undertaken to enlist the cooperation of a group of doctors specializing in neurology and psychiatry who would research the said methods with a view to perfecting them and adopting them in their practice on a wider scale.
(2) All due publicity be given about the ability of such methods from practising doctors.
(3) This should be done most expeditiously, without waiting for this vital Information to ho disseminated through medical journals, where research and findings usually take a long time before they come to the attention of practising physicians. This would all the sooner counteract the untold harm done to so many Jews who are attracted daily to the said cults, as mentioned in the opening paragraph.
In conclusion: This Memo is intended for all Rabbis, doctors, and, laymen who are in a position to advance the cause espoused herein, the importance of which needs no further elaboration.
Needless to say, even if one feels doubtful whether he can advance this cause, or whether the expectation warrants the effort - the vital importance and urgency of saving so many souls from Avodah Zarah, not only warrants but dictates every possible effort, even if there be a doubt or double doubt about achieving success;9 certainly when there is every reason to believe that much, indeed can. be achieved, with G-d’s help and Zechus Harabbim.
Notes and sources
1) The following memorandum was written as one of the first steps in the Rebbe's efforts to create a Kosher form of meditation and to save Jewish youth from idolatrous methods. For a comprehensive overview on the subject, see Letters from the Rebbe on Meditation (Rebbe Responsa, 5784).
In the preceding months, the memo was sent to approximately fifty people who were assumed to have influence in this area.
Among the recipients were (above-mentioned) Rabbi Yaakov Landa (Rabbi of Bnei Berak), Rabbi Dr. Abraham J. Twersky (a Chassidic Rabbi and noted psychiatrist), and Dr. Yehuda (Judah) Landes (a clinical psychologist who eventually piloted the Rebbe’s Kosher Meditation plan. See letter dated Rosh Chodesh Adar II 5738, and as noted there).
2) On each copy the word Confidential appeared and it was not signed. In the cover letters to Rabbi Dr. Twersky and Dr. Landes (published below) the Rebbe explained that it was done in this way to prevent undesirable outcomes.
We have nevertheless decided to publish this correspondence and other letters relating to this subject, as most of it has been widely published in the past. On the other hand, many interpret the Rebbe’s opinion wrongly due to not studying of the complete picture. We encourage our readers to explore all the letters of the Rebbe published on the subject in the Meditation tag below.
3) Transcendental Meditation (TM) is a form of silent meditation (it was so named to separate it from Hinduism or any other religious practice (see further in this memorandum)). The TM technique involves the silent repetition of a mantra or sound, and is practiced for 15–20 minutes twice per day while sitting with the eyes closed. The Rebbe noted that they gave it a “refined” name: Transcendental, meaning transcending intelligence and logic, above any limitations (Sichos Kodesh, 5739 vol. 3, p. 315).
4) Though Jews in America account for a small fraction of the general population (two-three percent), the number of Jews involved was estimated at somewhere between twenty and fifty percent (see estimates and sources quoted in Natan Ophir, “The Lubavitcher Rebbe’s Call for a Scientific Non-Hasidic Meditation,” B'or Ha'torah, vol. 22, 2013, p. 111).
5) The first known public ban was of Chief Rabbi Ovadiah Yosef on 19 Adar 5737 (quoted in Ophir, p. 111).
For a more extensive list of Halachic sources dealing with this issue, see Natan Ophir, “Meditatzya Bemabat Yehudi” Techumin, vol. 18, pp. 408-418, part one, and as noted there; Avraham Steinberg, Encyclopedia Hilchattit Refuit, vol. 7, p. 228.
6) The Rebbe included an excerpt of these court documents and sent them together with the memorandum. Page 78 reads as follows: "Although defendants have submitted well over 1500 pages of briefs, affidavits, and deposition testimony in opposing plaintiffs' motion for summary judgment, defendants have failed to raise the slightest doubt as to the facts or as to the religious nature of the teachings of the Science of Creative Intelligence and the puja. The teaching of the SCI/TM course in New Jersey public high schools violates the establishment clause of the First Amendment, and its teaching must be enjoined.
7) The Rebbe later noted that these days the concept of a deliberate renegade does not exist (see sources cited in Igros Kodesh, vol. 2, letter 267, part 3). Rather, Jews nowadays turn away from Judaism out of convenience. It is thus certain that if there is an equally convenient and appealing kosher way, Jews will turn to it first (Sichos Kodesh op. cit., p. 320).
8) See also Sichos Kodesh op. cit., p. 321.