Is This Trip Necessary?

We are about to complete the reading of the Torah’s third book, Sefer Vayikra, also known as the Laws of the Levites or Kohanim. Much of the focus in Vayikra is on the spiritual rituals and practices that were once part of Jewish life. These teachings reveal to Jews how to draw closer to Hashem in thought, feeling, and experience. The Torah outlines the sacrificial offerings that are given on distinct occasions, and their collective name, “Korban,” alludes to the process of drawing closer to Hashem.

These rituals, practices, and customs associated with Torah observance are all a part of the Jewish religion in its traditional form. Spirituality has always been a part of our religion too. But over the centuries, our definition of spirituality has been overlooked or obscured for a variety of reasons, ranging from the sociological to the psychological. We have always been a pragmatic people, but this pragmatism associated with trying to make it in this big world, or keep ourselves safe, has been an obstacle to greater involvement in the part of ourselves known as the soul or spirit.

For some, the quest for soul activity is synonymous with prayer. Ideally, when we launch into our daily prayer recitation, we should aim to achieve a sense of connecting on a spiritual level. However, how that is done is not well-defined for many of us, and for others, it has not been a part of their formal Jewish education. For some people, immersion in Torah study or in some facet of Torah learning can bring an increased sense of spirituality, although how that sense is defined and whether it is formally taught remains unclear. For other people, acts of piety, including caring for others and making sacrifices of our time and talents can feel like a spiritual or at least virtuous endeavor. A sense of holiness can come by promoting feelings of love and brotherhood. The challenge that remains is whether the search for spirituality entails the use of one’s mind, emotions, physical or social self—or if the reality of the spirit remains separate and apart from the mundane human dimensions of our existence.

What remains clear is that spiritual growth is a growth process: it is a process in motion and not an instantaneous jolt into getting in touch with a higher dimension. The notion of avodah, serving Hashem, presupposes that a person engages in purposeful steps that help him evolve and develop over time in their sense of becoming more in touch with their spirituality. Is there any other way to get there, wherever “there” may be?

Over the last few years, a new trend has found its way into religious Jewish circles. People have discovered a whole host of psychedelics, both organic (plant based) and synthetic (laboratory created), substances and mixtures that purport to transform subjective experience into deeper and broader access to aspects of self and vistas on reality and on cosmic matters. We hear about transformative encounters, awakenings, transcendence, and other descriptive phrases that were once part of the theological and spiritual lexicons. In ancient times, these psychedelic practices were often part of both pagan and holistic healing systems. In more recent times, these practices were part of what was known as the “drug culture.” In our era, aspects of all of those entities: pagan, healing, drug, and the quest for escape, are becoming more popular and in some circles, more accepted.

There are three major concerns which we should ponder. One of them is risk. Anything that goes into the body and enters the brain in order to have an anticipated “effect” is also going to have a non-natural effect on the brain, if not on the rest of the body. Health risks cannot be overlooked and a competent understanding of these risks should be considered before turning to any substance. A second concern pertains to the beliefs and values associated with these practices. When pagan and occult beliefs are associated with a certain practice, what might purport to enhance the soul may be, according to our Torah, actually damaging to the soul. It’s not an easy path to travel when one seeks a transcendent experience which includes postulates based on assumptions alien to Judaism. Another consideration is that of mental health. Change takes time and effort. Rapid shifts of mind might bring relief or euphoria, yet transformation of mood, cognition, outlook, and lifestyle upset our internal system and require both guidance and time in learning how to reregulate one’s sense of self and one’s orientation to others. Healthy change is a process. Rapid change brings its own chaos and risk.

The ultimate question is why people are drawn to these alternative approaches? Is it curiosity, pleasure-seeking, boredom, a spirit of adventure, or are our students lacking the ability to develop their spirituality through more traditional means? My weary soul is thirsting for You (Psalm143:6). It is possible that this sudden fascination with hallucinogens masks a tremendous thirst for deeper spiritual experience in Orthodox Jewish life. If one is sincere in one’s search for spirituality, there are answers out there—all we have to do is find the authentic and pure tool to make that trip. n

Rabbi Dr. Dovid Fox is a forensic and clinical psychologist, and director of Chai Lifeline Crisis Services. To contact Chai Lifeline’s 24-hour crisis helpline, call 855-3-CRISIS or email [email protected]. Learn more at ChaiLifeline.org/crisis.