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Judaism As a Journey of Transformation: Consciousness, Behavior, and Society

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Judaism As a Journey of Transformation: Consciousness, Behavior, and Society JUDAISM AS A JOURNEY OF TRANSFORMATION: CONSCIOUSNESS, BEHAVIOR, AND SOCIETY Deane (Davide Moshe) Shapiro Irvine, California The world is a university for the soul. -Epstein, Kaballah: Way of the Jewish Mystic I do not pretend to understand the mystery of human transforma­ tion, the moment when the response of a man to the world about him throws upon his mind a new and wondrous light concerning the nature of our species and binds him to a vision of the future to which he gives over his life. -Potok, Wanderings: The History of the Jews Systems of psychotherapy and religious traditions have dif­ ferent emphases, and use different names to describe the processes involved. However, as a general principle, all psycho­ logical and religious traditions involve, at one level, a journey of transformation. Further, there are certain dimensions! which all "journeys of transformation" have in common. These dimensions dimensions may be framed in psychological terms, but do not common need to be: I) theories (beliefs, assumptions) about human to nature "as it is"-i.e., pretransformation, the beginning of the journeys journey; 2) a goal or end point (informed by certain values, of beliefs, choices, and or experiencesj-i-i.e., a concept of psycho- transformation "Mysticism Reconsidered" (September 12-16, 1988), the conference which gave rise to this paper, began at Bsalen Institute, Big Sur, California, on the firstevening of Rosh Hashanah, and took place during the firstfour days of the Jewish High Holy Days. My appreciation goes to my fellow participants­ Gary Bravo, Jean Lanier, Gay Luce, Robert McDermitt, Ken Mcl.eod, Philip Novak, Naomi Rernen, Sogyal Rinpoehe, Donald Rothberg, Huston Smith, Brother David Steindl-Rast, Frances Vaughan, and Roger Walsh-whose sensitivity, openness, and warmth encouraged me to share the particular of the Jewish New Year in a way which was also the "creation" of a universal, ecumenical "new beginning." Copyright e 1989Transpersonal Institute The Journal of Transpersonal Psychology,1989, Vol. 21. No.1 13 logical health; 3) obstacles, or barriers, at different stages of the journey which empede progress (e.g., concepts explaining why individuals have not achieved psychological well-being); 4) a method of assessing and evaluating a person's progress at different points along the journey (e.g., psychological assess­ ment); and 5) techniques for addressing that which impedes progress toward the goal. Collectively, these five dimensions provide the cornerstones for a "map" guiding the journey of transformation. This article utilizes the above dimensions in order to provide a map of Judaism as a journey oftransformation--of conscious­ ness, behavior, and society. There are many different ways in which individuals who consider themselves Jewish define that identity. Some are non-religious-secular, or cultural Jews. Some are "practicing Jews" but do not believe in a theistic God-"humanistic Jews." In addition, there are considered to be four main branches of Judaism: Reform, Reconstructionist, Conservative, and Orthodox; and within each of those there are gradations, refinements, and subdivisions. Further, the mystical tradition of Judaism is present in some, but not all of the above divisions, and there are many different mystical traditions within Judaism (see notes 5, 9, 18, 23). The approach to Judaism in this article can be understood as a this author's effort to provide a contemporary midrash contemporary (interpretation) on an honored and venerated heritage. Al­ interpretation though the emphasis throughout the paper will be on the psychological and spiritual aspects of transformation-exem­ plified by using the symbolic and spiritual meaning of words such as "Israel," "promised land" -this is not intended to deny the physical, geographical reality of those terms. However, that reality is not the focus of this paper (cf Buber, 1946/1988, pp. 13-29; Levenson, 1985; Campbell, 1988). It is hoped that presenting Judaism in this way will be helpful both to those within Judaism in terms of seeing its contem­ porary wisdom and relevance as a living path of transforma- In addition to the written references cited in the bibliography, many ideas and thoughts in this paper were received "in the oral tradition" -seminars, classes, stories, services, songs, and conversations. For this my thanks are expressed to Rabbis Lee Bycel, Shlomo Carlebach, Shaye Cohen. David Ellison, Bernard King, Allen Krause, Richard Levy,Janet Mader, Jonathan Omerrnan, Zalman Schachter, and David Zeller. Finally, I would like to thank the following for their comments and suggestions on the manuscript: Rabbis Brad Artson, Daniel Syme, Allen Krause, Bernard King; Professors Huston Smith. Albert Stunkard, Frances Vaughan, Roger Walsh; Drs. Michael Grossman, Johanna Shapiro; Nancy Wayne; and Sandy De Simone, Betty Ann Koralchik, Sherry Krause, David Schmidt, Shauna Shapiro, and Robert Wendorf. 14 The Journal of Transpersonal Psychology. 1989. Vol. 21, No. 1 tion and to those outside Judaism, as a way of sharing a psychological and spiritual understanding of the tradition, That is the article's first and most important purpose, The second goal is to present a methodology of "common dimensions" of the journey of transformation by which other traditions-both psychological and religious-might be de­ scribed, Since there are at least eight major religious traditions, and an "almost endless diversity even within the same tradi­ tion" (Smith, 1958,p.3), and sincethere are a similar number of major psychological schools of therapy, and, "at least eighty well-developed theories of personality and more than two hundred and fifty systems of psychotherapy" (May, J984), it may be helpful to point out certain common dimensions upon which these systems might be compared. To know each tradition or system in an in-depth way "from the inside" would clearly be a nearly impossible task, but to compare traditions "from the outside" often causes distortions in which preconcep­ tions and biases are discussed, unrelated to the tradition itself. Common dimensions may help us better compare and contrast the varying traditions, goals, beliefs, and techniques for their similarities and differences. The third goal is really a contextual one, and involves at least suggesting ways in which there might be mutual benefit to the the exploration of the interface between psychology as a human psychology science, and religion. On the one hand, religious traditions can and benefit psychology by enlarging psychology's perspective of religious what constitutes both individual psychological health, and tradition what constitutes societal well-being. Clinical psychology and interface psychiatry were born out of a concern with psychopathology and mental illness, For example, the index to Freud's Collected Papers contains over 400 references to neurosis, but none to positive health; furthermore, all psychiatric categories of the Diagnostic and Statistical Manual of the American Psychiatric Association are pathological, However, as the World Health Organization cited in its original 1946Constitution, "Health is a state of complete physical, mental, and social well-being,and is not merely the absence of disease or infirmity," Therefore, an understanding of positive health will not occur by merely studying pathology, nor will it be arrived at by merely utilizing scientific methodology. The understanding of positive psychological health and well­ being has been aided by studying religious systems, from both Eastern and Western traditions, which, though they address issues of suffering, "isolation, tragedy, and death" (Smith, 1958, p. 6), also explore some of the highest levels to which humans might attain. As Toynbee (1948)asked and answered: Judaism as a Journey of Transformation 15 "Who are. the greatest benefactors of the living generation of mankind? I should say: Confucius and Laotze, the Buddha, the Prophets of Israel and Judah, Zoroaster, Jesus, Moham­ med, and Socrates:' It is hoped that this article can help continue to expand psychology's understanding and views of positive psychological health and well-being. In addition, whereas schools of psychotherapy have, for the most part, focused on individual well-being, religious systems have often focused both on the transformation ofthe individual and society. Enlarging psychology's perspective beyond the individual to the global, and seeing how the two are connected, seems a critical next step (Walsh, 1984). On the other hand, there seem many benefits that psychological benefits methodology and knowledge can bring to the study of religion. that For example, our understanding of religious phenomena such psychological as mystical experience, and the process of personal transforma­ methodology tion can be aided by psychological knowledge gained from and research about states of consciousness (state dependent learn­ knowledge ing, altered states) (Wilber, Brown & Engler, 1986;Tart, 1975; bring Walsh, 1980; Shapiro, 1980, 1983);developmental stages (the to study human life cycle, growth, and maturity) (Levinson, 1978; of Heath, 1983;Vaillant, 1975;Chinen, 1987);the importance of religion control in our lives (choice, responsibility, self-control, control by a benevolent other) (Weisz, et al., 1984; Taylor, 1983; Rodin, 1986; Shapiro, 1983; Shapiro, 1984; Shapiro et al., 1987); the interactive nature of the person (behavior, beliefs) and the environment (e.g., reciprocal and omni-determinism) (Bandura, 1978; Minuchin, 1974); issues of ego
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