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 and self (e.g., need for uniqueness and belonging; narcissism and altruism) (Erickson, 1956; Wilber, 1983; Kaufer, 1979); matching of techniques to the person at different stages on thejourney (e.g., psychotherapy research) (Bergin & Lambert, 1978; Strupp, 1973;Paul, 1966). Keeping these thoughts about the interface of psychology and religion as a context, we now turn to the beginning of the journey of transformation.

1. BEGINNING THE JOURNEY OF TRANSFORMATION: A STARTING POINT

Theories of Human Nature

Where is the starting point? In point of fact, in serving God, there are many details whichdepend on one another, and we simply don't know where the starting point is. -Rabbi Nachman (1980)

16 TheJournalof Transpersonal Psychology, 1989, Vol.21. No.1 The Lord said to Abram, "Go forth from your native land and from your father's house to the land that I will show you." -Genesis 12:I (Plaut, 1981)

He [Jacob] had a dream; a stairway was set on the ground and its top reached to the sky, and angels of God were going upand down on it. ... Jacob awoke from his sleep and said, "Surely the Lord is present in this place, and I did not know it," -Genesis 28:12; 28:16 (Plaut, 1981)

From the individual's perspective, the journey of transforma­ tion may begin as a way to address the pain, confusion, and suffering in one's life,as in the case of Jacob (Genesis 28,above) who is fleeing from the wrath of his brother Esau; or it may begin at a time of comfort and normalcy, as in the case of Abraham (Genesis 12:I above), and involve a sense of mis­ sion-a calling and desire to grow, to find a new land.

Abraham, the father of the Jewish people, was at the city of Haran, which in Hebrew means highway or cross roads, when God called to him "to go forth (lech lecha)" There have been several interpretations of the Hebrew term Lech lecha: S. Hirsch suggests the "Hebrew implies 'Go by yourself.' This is one journey that must be made alone. One must become a stranger in the world to view it clearly, a wanderer to find its resting point." An Chassidic interpretation is "Go to yourself," i.e., go to your roots to findyour potential (Itture Torah, Vol. l , p. 83) (cited in Plaut, 1981,p. 95). Abraham is told to go forth an from his father's house (a house in which idols are worshipped) altered to the House of his Father, the promised land. For Abraham, state this message from God can be understood as an altered state of of consciousness experience, one which awakens him from the consciousness ordinary awareness of his "native land" and places before him experience the possibility of an alternative reality (cf. Kaplan, 1985). As A.E. Speiser (1988) noted:

Abraham's journey to the promised land was thus no routine expedition of several hundred miles. Instead, it was the start of an epic voyage in search of spiritual truth, a quest that was to constitute the central theme of all Biblical history.

Abraham's experience of God occurred later in his life. He was, symbolically, "at Haran," a "crossroads" which became a "highway" for him; Jacob experienced God earlier in his life, developmentally. He was, symbolically, "on his way to Haran," to a crossroads in his life. Further, Jacob has his "altered state" experience during sleep (an altered state itself) whereas Abraham has his experience of God during waking conscious­ ness. At a crossroads of our life, or going to a crossroads,

Judaism as a Journey of Transformation 17 during sleep, or awake, God may call us forth onto a highway, to begin a journey of transformation.

How are we to understand these altered states of consciousness, these mystical experiences of Abraham and Jacob? Our under­ standing will depend upon the theory of human nature which we believe. There are basically four discrete moral belief systems (theories) describing human nature. Since these theories (and their combinations) have been presented in detail elsewhere (see note 1), they are only briefly described, and presented in Table One.

TABLE I

THEORY vraw or HUMAN NATURE

I Innately evilj amoral 2 Innately good, self-actualizing nature 3 Tabula rasa: existence precedes essence 4 Innately good and an essence in harmony with the Divine

four Theory 1 states that human nature is basically evil, or at least discrete amoral. Psychologically this view is represented by classical id moral (Freudian) psychology: "Love thy neighbor as thyself is justi­ belief fied only by the fact that nothing else runs so strongly counter systems to the original nature of man" (Freud, (961).2

Theory 2 states that people are innately good and self­ actualizing. Psychologically, this view is represented by ego psychology (Roger's Client-Centered Therapy, humanistic psychology). The individual's basic need is to strive toward positive growth: "The organism has one basic tendency. . . to actualize the experience of the organism" (Rogers, 1951).3

Theory 3 includes the blank slate or tabula rasa view. In its most extreme form, argued by radical behaviorists.s or the philosopher John Locke, it suggests that people are neither good nor bad. From the position of existential psychology (Kaufmann, 1960; Barrett, 1958; May, 1961; Bugental, 1916; Wilde & Kimmel, 1962), it is "existence precedes essence,"

Theory 4 states that people have self-actualizing innate natures that are not only personal (as Theory 2 states) but also reflect a Divine, cosmic or transpersonal spark intrinsic to everyone (Walsh & Vaughan. 1980;Tart, 1915b; Vaughan, 1986;Journal of TranspersonalPsychology, 1969-1989).

18 The Journal of Transpersonal Psychology,1989, Vol. 21, No.1 How we understand altered state and mystical experiences, therefore, depend upon our theory of human nature. Are these experiences of Abraham and Jacob to be understood as an internal battle in our mind (e.g., ego or superego fighting with our id (Theory 1);part of our higher selfaddressing us (Theory 2); an existential choice being created in our consciousness, a model of how we would like to live (Theory 3); our higher Self addressing us, the spark of a divine essence, a still small voice both within us and transcendent to us (Theory 4)1 Within Judaism itself there are several different views of how these experiences are to be understood. 5 For example, Plaut (1981, p. 93) notes that "to Biblical man and to believers today the matter was and is clear: God did speak .... Many [other] interpreters understand God's challenge as something Abra­ ham believed he heard ... [that is] Abraham acted upon his comprehension of the Divine."

No matter how we interpret the altered state experience, it is clearly one which can be a starting point for the journey of the transformation. The experience can bring us an awareness that altered we are in bondage (e.g., a restricted state of awareness); it can state let us know there is a path (highway) toward a new land. experience Whether it is or not, of course, depends on which direction at as a the crossroads we wish to take-back to the comfort and safety starting of the "native land" and the house of idols, or forward, toward point a land that we do not know, that we hope to be shown. If we take the latter, this may be referred to in Judaism as "Teshuvah"-a turning, or re-turning to God: "Return, 0 Israel, to the Lord your God" (Hosea 14:2).What we return to, or go forward to, is the goal of the journey of transformation.

2. THE GOAL OF THE JOURNEY OF TRANSFORMATION

Where Are We Going?

Since he believes that man is literally created in the image of God, the mystic works to polish himself until he becomes so brilliantly clear that he reflects nothing but God. -Epstein (1988, p, 4)

While in the womb, a special angel isassigned to each fetus to teach it Torah. And, by the moment of birth, each fetus has learned everything there is to know about life's truths and its specific mission and purpose while on earth. But, at the finalinstant before the actual birth, the angel touches the baby's upper lip (the reason we have an indentation over our upper lip), and all that learning is forgotten. Our task on earth is to rediscover our purpose and mission, and those forgotten truths. -Midrash from Rabbi King's Sermon on Yom Kippur

Judaism as a Journey of Transformation 19 Every man should know that since creation no other man ever was like him ... Each is called on to perfect his unique qualities. And it is his failure to heed this call which delays the Messiah. -Baal Shem Tov (Plaut, 1981, p. 24)

Every spiritual system and psychotherapeutic school has a goal, an end state of the journey of transformation which it goals posits and toward which it aspires. As can be seen in Table 2, and these goals are based upon and follow from the viewsof human end-states nature. For Theory 1, since people are basically evil (or based amoral), the vision can only be to make them "less so." In on classical id (Freudian) psychology, this is posited as "Where id views was, ego shall be" (Freud, 1961, pp. 57-8), and involves an of effort by the ego to gain more control over the id impulses; or, human in religious terms, it might involve grace or salvation. In nature Theory 2, the goa! is to let the good, self-actualizing nature come forth: "To move away from the facades, oughts, pleasing others, and to move toward self-direction-being more auto­ nomous, increasingly trusting and valuing the process which is himself" (Rogers, 1951,p, 491). For Theory 3, the vision, in a relativistic world, is to choose one's self, to stand forth (existential), and to [earn skills necessary for optimal cultural functioning (behavioral). For Theory 4, a transpersonal psychology perspective, the goal is an awakening to one's true self, which is "no self" but rather part of the larger Self. In spiritual systems, this may be called Nirvana, Kensho, Sarna­ dhi, Christ Consciousness. Within Judaism it may be regarded as the "promised land." This promised land can be understood symbolically in two ways: l)a goal for the individual-as in the case of Abraham and Jacob-involving both a transformation of consciousness and a personal and behavioral transforma­ tion; and 2) a goal for the society, as in the case of Moses leading an entire people toward a promised land, in which an entire community seeks a societal transformation.

TABLE 2

THBORY VIEW OF HUMAN NATURE VISION OF HEALTH

Innately evil/ amoral Lessen the evil and/or seek salvation 2 Innately good, self­ Uncover the self actualizing nature 3 Tabula rasa: existence Create self precedes essence 4 Innately good and an essence ­ Uncover the essence of Self in harmony with the Divine

20 The Journal of Transpersonal Psychology, 1989,Vol. 21. No.1 The name of this promised land is called Israel, which can be understood on both the aforementioned individual and societal levels. Further, on both levels, the term Israel can be understood simultaneously as a process (means)-the struggle on the journey of transformation-and also as the goal (end) of that journey. In terms of process, Israel means "to wrestle with God." This meaning is based on the story of Jacob "wrestling with an angel" at the ford of the River Jabbok (Genesis 32:23­ 29). Jacob was recrossing the river he had crossed twenty years earlier when he had tricked Esau out of his birthright and blessing, and subsequently had fled from his angry brother. In order to return to the "promised land" he had to "wrestle with God," or as Gunther Plaut (1981, p. 221) says in his Torah commentaries, he had to grow into a new maturity, a new relationship with God, to try to emerge into a new conscious­ ness. In terms of human control, at one level this growth is the task of the individual. Jacob (as his old self) at first believes he is struggling with a demon-like figure. It is only near morning (as he emerges into a new consciousness) that he realizes it is not a demon, but "God whom he resisted. . . and now he sees his own past and present struggles in a new light." Jacob isthen named Israel because "you have striven with beings divine and human, and have prevailed" (Genesis 32:29). As Plaut noted, "God wants man to conform to His will, yet he also wants him to be free even to oppose and struggle with Him."

Yet, even as the word Israel, at a process level, has the meaning the of human efforts for control, the etymology of the term, also meaning means "the one whom God makes straight" and "May God of rule" (Plaut, 1981, p. 218, 22J). The issue of how much control human humans have, and how much control God has is raised and efforts addressed (even if not finally answered) in the meanings of the for word Israel. Rabbi Nachman (1980, p. 76) eloquently com­ control mented on this issue of free will and control as follows:

In order to live simply we must have faith that everything is in our hands, and at the same time everything is sent to us only through God. It may be impossible to do this. But through living this paradox in practice, you will never be far fromGod, nor willyou ever fall. Certainly we must serve God with all our strength, as if everything depends on us.

Finally, as an end goal, one midrashic treatment of the word Israel by Reb Zalman Schacter involves a derivation from the Hebrew meaning of rosh, or head. Therefore, Schaeter suggests a meaning of Israel as "God saying, 'You are the ones that inhabit my head." In other words, even as we struggle with ourselves and with God, we are already there, in God's

Judaism as a Journey of Transformation 21 presence. Thus, as a promised land, Israel can be understood simultaneously as a means-struggling with God-and an end-being embraced, held, and filled with God's presence. "Generously will I take them back in love" (Hosea 14:2).

Teshuvah, the turning, or re-turning to God, involves realizing, as did Jacob, that God is already present "and I did not know it" (Genesis 28:16). And it further involves understanding the reciprocal relationship between human efforts and divine efforts-God will reach out to those who wrestle to return-as illustrated by the following Midrash:

A son left his father's kingdom, and wandered far away. The father, lonely and missing his son, sent word through a messenger, requesting the son to return home. The son sent word back that he, too, was lonely, and wanted to return, but that he had lost his way, was weak, and didn't know if he had the strength or ability to find his way back. The father replied: "Come back as far as you are able, and I will go the rest of the way and meet you."

The different levels on which the term Israel as the promised control, land can be understood (human control and control by a means benevolent other; means and end; individual and community) and is also illustrated in the Torah portions read during the festival end. of Succot.? The holiday Succot evolvedfrom the ingathering of individual the agricultural season, and may be seen as a time of assessing and our "internal harvest." During Succot we build a booth, a frail community structure (the opposite of a castle or fortress), to remind us of the time in the wilderness, and to remind us of the fragility of existence (even at the time of the harvest, when our food stock may seem the most plentiful) and our need to serve and be humble before God. The story (Megillah) read during Succot, Ecclesiastes (Kohelet), purportedly written by King Solomon, states that wealth and riches are "vanity of vanities" and concludes" Fear (revere) God and keep hiscommandments, for this is the whole duty of man" (Eccles. 12:13).

The ninth day of the festival of Suceot is Simchat Torah, a time of great joy and dancing. On Simchat Torah, the final Torah portion of Deuteronomy is read, in which Moses sees the promised land, but is not allowed to enter it and turns the leadership of the people over to Joshua. Having read the last Torah portion in Deuteronomy, we then turn immediately to the first Torah portion and begin reading at Genesis 1:1"In the beginning." The cycle begins again, as it does in real life,where the search for the promised land is a continual struggle to stay conscious (i.e., Israel-wrestling with God). However, the Haftarah portion (from the prophets) that is read on Simchat Torah is Joshua I:1, the story of Joshua entering the promised

22 The Journal of Transpersonal Psychology, 1989, Vol. 21, No.1 land (i.e., Israel as thoughts in God's head). At the same time we rebegin with creation and recommit to our struggle to gain the promised land (Genesis 1:I), we are simultaneously ever entering it (Joshua 1:1).

3. OBSTACLES ON THE JOURNEY OF TRANSFORMATION

What Stops Us From Reaching the Promised Land­ Different Stages in the Journey Through the Wilderness

When God created man, He created him with two impulses, the yetzer ha-tov, the yetzer ha-ra, both the good and evil inclination. -Talmud, Berachot, Vol. I, 61a

The Lord saw how great was man's wickedness on earth, and how every plan devised by his mind was nothing but evil all the time. -Genesis 6:5

All the wars in the world are really the one war against the evil inclination. -Rabbi Nachman (J980, p.85)

From one readily identifiable perspective, we live in an imperfect world-internally and externally. There appear to be obstacles multiple obstacles which impede the journey of transforma­ and tion, and each system of psychotherapy has delineated the hindrances hindrances which keep individuals from positive psychological to health. For the id psychologists (Theory 1), it is because ofthe psychological innate, amoral, and aggressive nature of the id (a concept not health dissimilar ill function to religious doctrines of innate evil, or original sin) (Plaut, 1981, p. 41). For the ego psychologists (Theory 2), it is because the person tries to meet the external standards (shoulds, oughts) of society, rather than listening to his or her own inner standards and positive self-actualizing nature. For Theory 3, it is because of inauthentic choices (existential) and/or lack of learned skills, inappropriate contingencies of reinforcement (behavioral).

Religious systems have also corne up with explanations and belief systems to try to address why human caused obstacles to transformation exist. Collectively, these obstacles may be called "evil," but the nature of evil can be under­ stood in different ways: e.g., as a separate and equal evil force (Zoroastrianism); separate and unequal force-because it carne from God (e.g., Satan as a fallen angel); as a result of delusional thinking (e.g., Hindu maya); and/or from our suffering based on attachments and desire (e.g., Bud­ dha's Second Noble Truth) which cause greed, anger, jeal­ ousy.

Judaism as a Journey of Trans/ormation 23 The Jewish view of evil does not fall neatly into one of the four theories of human nature we have discussed, and is not a systematic theological position. The Jewish position seems to be a combination of Theory 4 (divine presence is already in us, and we just need to remove the encumbrances covering that presence); Theory 1 (evil is innate to human nature, and we need to try to root it out); and Theory 3 (it is through our existential decisions that we choose and create evil).

A frequently cited view within Judaism, based on the Sefer Yetzirah (Book of Creation), the Zohar (Book of Splendor), and refined by the famed 16th-eentury Jewish mystic Rabbi Issac Luria (Epstein, 1988:Sonsino & Syme, 1986,pp, 96-104), is that there are holy sparks of God's light within everything. Sometimes, however, these sparks of light are covered and hidden by husks (kelipot), which can be distractions, obstacles, overcoming impediments, and confusions. Part of the journey of transfor­ obstacles mation is to overcome these obstacles, and to see behind. and beneath, through the husks (within ourselves and others) to seeing elevate the sparks-through words, deeds, even thoughts­ beneath back to the Source. the husks The evil inclination (yetzer hara) is due to God's decision to limit God's power, and provide "free will" for humans (Sonsino & Syme, 1986, pp, 96-104; Nachman, 1980, p. 76). The Jewish tradition believes that God has given individuals the choice to do good or evil, and "husks" can result from not choosing from the perspective of our higher Self. As God says to Cain, "Surely, if you do right, there is uplift. But if you do not do right, Sin couches at the door; Its urge is toward you, Yet you can be its master" (Genesis 4:7).

From this perspective of evil, the obstacles to reaching the promised land are human caused. Throughout our life we are, as Abraham, at a "crossroads" in which we may go forward toward the promised land. or return to our "native land," where false idols are worshipped.

Interestingly, even after Abraham has seen the promised land, he is not able (does not allow himself) to stay there. Because of a "famine" he is forced to go to "Egypt." The word "Egypt," in Hebrew, means "narrow place." Part of the journey to finding and remaining in the promised land involves learning to transform the "narrow places" within each of us. Even as we see (and sometimes enter) the promised land, a "famine" occurs which makes us hunger for our narrow places that we feel are being left behind. Consciously or "unconsciously" we are drawn back, as was Abraham, to Egypt.

24 The Journal of Transpersonal Psychology, 1989. Vol. 21. No.1 But at least Abraham saw, and knew, the promised land existed. For many, one ofthe main obstacles to the journey of transformation is that the bondage of Egypt is so encompas­ sing, the "narrow place" so constricting, that they are not even aware that a promised land exists. It often takes some kind of mystical or altered state experience to awaken the individual (or society). This is what occurred for Moses, at the burning bush, in which he experienced God telling him that there were ways in which the Israelites could escape from bondage, and begin a journey to the promised land.!

But this "awakening," this crossing into a higher level of removing consciousness is only one step in actually removing oneself oneself from bondage and reaching the promised land. This can be from clearly seen in the Torah stories of the livesof Abraham, Jacob, bondage and Moses.

Abraham, when he experiences his "altered state" at the "crossroads," goes forth and even enters the promised land. But he subsequently leaves it to go to Egypt, where, from the "narrow place" within him, he lies to the Pharaoh (the potentially tyrannical part of ourselves that we fear)? about his relationship with his wife Sarah, saying she is his sister.

Jacob sees God's heavenly ladder, but is at a developmental state (Levinson, 1978; Heath, 1983; Vaillant, 1975; Chinen, 1987), in which certain major life tasks are still ahead of him. Therefore, he goes to Haran, marries, obtains property, has children, and earns a living. Then, twenty-one years later, he again has a dream. But this time the dream does not begin with God. Rather it is a dream about a flock and he-goats mating with the flock. This may be symbolic of Jacob looking for ways to increase his wealth, since sheep and goats represented the currency of the day. At the end of the dream, an angel of God says to him that he should" Arise and leave this land and return to your native land" (Gen. 31:13), "for I have noted all that Laban [his materialistic uncle] has been doing for you" (Gen. 31:12). During this developmental phase, Jacob has become increasingly trapped in the materialistic thinking of Laban (i.e., that Laban part of ourselves). Even though he had once experienced God's presence twenty-one years earlier, Jacob was in danger of losing that vision unless he was willing to leave the yoke of the materialistic world, and again to reyoke, and return (Teshuvah) to God, and continue his journey of transformation.

Similarly, when Moses and the Israelites cross the Reed Sea, they are leaving behind the "narrow" place of Egypt, and

Judaism as a Journeyof Transformation 25 crossing into a larger, more expanded mode of awareness. However, as we saw with Abraham and Jacob, crossing into a higher level of consciousness is but a step toward reaching the promised land. The Israelites are now in the wilderness. As will be seen time and time again during the forty years in the wilderness, each step up the "heavenly ladder" toward the promised land appears to coincide almost simultaneously with an "eruption" of those parts of ourselves which seem to want to keep us in the "narrow place" (Levinson, 1978; Heath, 1983; Vaillant, 1975; Chinen, 1987). No sooner had the Israelites crossed the Reed Sea than they begin to complain and whine about how conditions were better when they were in Egypt. As Rabbi Nachman (1980, p. 17) noted:

When a person wishes to enter into the service of God-and this applies to everybody . . . he must at all times advance and rise from level to level. Now, every timea person isaboutto move from one level to the next, each in his own way, he has to encounter the full force of the kelipot, the husks, all over again. These are all his desires and fantasies and wild thoughts, the distractions and obstacles which are ranged against a person at every moment and try to prevent him from entering the gates of sanctity. ,..

Each year the story of the exodus from Egypt is retold during movement the Jewish festival of Passover, the first of the three major from pilgrimage festivals. The retelling (and re-living) of that story bondage during Passover provides an opportunity to celebrate the and movement from bondage and narrow places to freedom which narrow have occurred in the individual's life and in the global society. places At the same time, Passover provides an opportunity to explore to those areas in the individual and society in which "narrow freedom places" still exist.

The burning bush which Moses saw represented a first step in the journey of transformation: an awakening experience in which it was seen that freedom from bondage is possible. The experience of crossing the Reed Sea and leaving Egypt may be symbolically understood as another step in the expansion and transformation of consciousness: leaving the bondage of a narrow place behind on the journey toward the promised land. Having crossed the Reed Sea (a stage in the journey), the Israelites then spend the next seven weeks traveling through the wilderness to Mt. Sinai (a new and higher level ofthe journey of transformation). The holiday of Shavuot, the second major pilgrimage festival, occurs seven weeks after Passover, and commemorates Moses' receiving of the Torah at Mt, Sinai. In the Jewish tradition, those seven weeks provide an opportunity to prepare to draw even closer to God. As Rabbi Jonathan Omerman noted, Shavuot is the opportunity to voluntarily

26 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. 1 give up the newly won physical freedom in order to gain a higher freedom-that of choosing to yoke oneself more closely to God's commandments. Or, as Plaut (1981,p. 220)stated in his Torah commentaries, "Only a free people can choose to yoke to God." Yet, even as some part (of us) is preparing to receive the word of God on Sinai, another part (of us) is building a "golden calf" and worshipping false idols. At each higher level we reach on the journey, the narrow place within us seems to erupt again.

As can be seen from these stories of Abraham, Jacob, and Moses, the obstacles, or Kelipot, appear to be with us throughout the journey of transformation. Further, as long as being we are struggling with these internal "demons," we, as kept individuals on a path, and collectively, as a society, both in the literally and symbolically are kept "in the wilderness" and from wilderness reaching the promised land. As Rabbi Nachman (1980, p. 112) noted,

Each day also has its own barriers. . . the light is covered by darkness [as] explained in the holy Zohar, This darkness is the husk which you encounter before you come to the fruit. It is the sum total of all the problems, difficulties, accidents, etc. whichcrop up in the lifeof every person every day. Fresh distractions bind him all the time, to the point that he wants to write offthat day."Today I won't be able to serve God. I will put it off till tomorrow."

There are many different types of "kelipot": Procrastination and laziness as noted by Nachman above, fear and hiding as evidenced in the story of Adam in the garden of Eden, or Abraham when he lied in Egypt about his wife Sarah;lOjeelings of unworthiness to undertake the task as exemplified by Moses at the burning bush: "Who am I" to do this? (Exodus 3:11). Some kelipot have to do with our restricted awareness, our willingness to be easily distracted, "that people Blind though it has eyes, And deaf though it has ears (Isaiah 43:8). This restricted awareness, and "laziness" may cause individuals to make poor choices and not to take appropriate responsibility for their actions. This restricted awareness may also cause us to stay in bondage to reflex habits, the worship offalse idols (as in the case of Jacob and speckled flock, the Israelites in the wilderness with the golden calf) which keep us from maintain­ ing the larger perspective of God. Kelipot may be evidenced in constantly feeling that what we have is not enough, and always wanting more; whining because things aren't going the way we wanted them to; keeping an emotionless silence at the world's pain (Noah); or a lack of empathy with our "brothers" (Cain). And a final kelipah which may cut us offfrom God is the belief that we are the ones that are "creators and masters" of the

Judaism as a Journey of Transformation 27 world. In Hosea's words (14:4)we need to be careful "not to call our handwork our God," or in Jeremiah's (1:16)"worship the work of their hands."

4. ASSESSING PROGRESS ON THE JOURNEY OF TRANSFORMATION

Where Are We?

The Lord God called out to the man and said to him, "Where are you?" He replied, "I heard the sound of You in the garden and I was afraid because I was naked, so I hid." -Genesis 3:9-10

"Who told you that you were naked? Did you eat of the tree from which I had forbidden you to eat?" The man said, "The woman You put at my side-she gave me of the tree, and I ate." And the Lord God said to the woman, "What is this you have done!" The woman replied: "The serpent duped me and I ate." -Genesis 3:11-13

Whosoever accepts the yoke of Torah removes from himself the yoke of government and the yoke of worldly affairs; but he who casts off the yoke of Torah will find himself bearing the yokes of government and of worldly affairs. -Talmud II

"Where are you?" is the first question asked in the Torah (Gen. where 3:9-10). From both a psychological and spiritual perspective, it are is one of the most pivotal and profound questions which can be you? asked, an opportunity for assessing and evaluating where one is on the journey of transformation.

All psychotherapeutic schools have a means for assessing "where" an individual is. That assessment is not context free. but rather grows out of and is based on the dimensions which we have previously discussed: view of human nature, goal of the journey, and impediments to the journey. Each type of assessment will be particular to the belief system espoused by that approach. For example, in Theory 1, classical id psycho­ logy, Sigmund Freud believed that individuals. because of defenses, repression, and self-deception. would have a great deal of difficulty honestly assessing "where they were." There­ fore, to try to bypass the individual's conscious defenses to get a more accurate assessment, he used free association; later, individuals following this same perspective, used projective techniques, such as the Rorschach Inkblot Test (Mischel, 1969; Fabrikant, 1984). Other efforts at psychological assessment, particularly that of the behavioral approach (Theory 3) have shown that the very act of assessment-self-observation~-can

28 The Journal of Transpersonal Psychology, 1989, Val. 21, No. I at times influence the behavior being observed in the desired direction (Kazdin, 1974).

In Judaism, one way of assessing "where a person is" isthrough prayer. The reflexive verb form of the Hebrew term for pray is hitpallel, which comes from the root meaning "to judge oneself." This judging, or assessment, is not intended to be a harsh, "super-ego" criticism, but rather is intended to be an open, spacious judging of oneself from the perspective of our "higher Self"-from a spiritual or transpersonal viewpoint. In Judaism, this "higher perspective" of judging is God, based on the belief that we are made in the image of God.

This Jewish mode of "assessment" has elements in common with Theory I's view that accurate self-assessment is not easy. For example, several different biblical stories illustrate the difficulty for the individual to be fuUypresent in response to God's question of "Where arc you?" Adam's reply to God's question is that he is hiding, and he is afraid. Further, he takes no responsibility for his action, blaming the woman, who, in turn, blames the snake (Genesis 3:11-13). Later, when Cain is asked by God, "Where is Abel," he replies, "I do not know. Am I my brother's keeper?" (Genesis 4:9). And finally, when God decides to destroy most of the earth because of human wickedness and imperfection, He tells Noah of His plan. Noah silently and unquestioningly obeys, passive and emotionless in the face of the human suffering about to be inflicted.

Assessment in Judaism also has elements in common with Theory 3 in that the very act of assessment, when done properly, can actually be a type of intervention which moves assessment the behavior in the desired direction. For example, Abraham is as the first person in the Torah who is fully present when asked the a type question "Where are you?" by God. When God calls to of Abraham, Abraham answers "here I am" (Hineini). Rashi, in intervention his commentaries, sees this as an "answer of the pious. It is an expression of humility and an expression of preparedness" (Isaiah & Sharfman, 1949/1976, p. 199).

Abraham is able to fully respond to an "assessment" or "judging" of himself from the highest perspective. His state­ ment "Here I am" stands in marked contrast, on a personal level, to Adam's fear and hiding. His presence isalso evidenced on a societal level, where, in contrast to Cain and Noah, Abraham is able to be not only his brother's keeper, but also to argue with God for the sake of humanity, as in the case of Sodom and Gomorrah.

It is Abraham's altered state of consciousness, his mystical

Judaism as a Journey of Transformation 29 experiences, his perceiving from a higher perspective, that allows him to see (God to show him) the promised land. This "assessment" not only involves "where are you" now, but also has an implied question: Where do you choose to go from here? After these experiences, Abraham then must decide whether he is willing to take on that responsibility ofjourneying toward the promised land, that higher perspective which he has perceived. The decision is neither easy nor automatic. In Abraham's case, to go forth means that he may have to give up that to which he is most attached, to leave the idols and values of his father's home, and to acknowledge and experience a "rendering unto God that which is His, for all you have is His." It is with Abraham, as the first Jew, that God makes the first covenant of a promised land. Further, Abraham is able to be fully present before God without the context of any spiritual community or any predecessors. This causes Plaut (1981, p. 532) to describe him as a "spiritual" mutant-a person who represented "spirit­ ual breakthroughs without precedent or traceable prepara­ tion. "

When we ask (or are asked) the question, "Where are we?," we how have the opportunity to "judge" our response in terms of how present present we are in our answer. Is there fear and hiding (Adam), we deception (Cain), emotionless silence (Noah)? We further have are the opportunity, as noted in the quote from the Talmud (at the in our beginning of this section) to assess where we are going-the answer perspective to which we choose to be yoked: i.e., government, worldly affairs, God. It is quite clear within the Jewish tradition that, in order for the journey of transformation to continue, one needs to choose to yoke oneself to God-in the words of the Psalms, "We must strive to set the Eternal before us always" (Psalms 16:8). Therefore, the very act of assessment-how we address and respond to the question of "where we are" -can be considered a potentially powerful catalyst for making progress on the journey of transformation toward the promised land.

5. TECHNIQUES FOR PROGRESSING ON THE JOURNEY OF TRANSFORMATION

Means for Reaching the Promised Land

The Instruction which I enjoin you this day is not too baffling for you nor is it beyond your reach. . . [it] isvery close to you, in your mouth, in your heart to observe it. -Deuteronomy 30:II, 14

Start now, afresh. Prepare yourself to serve God with all the force which is in you today. The task you have to fulfill now could be to

30 The Journal of Transpersonal Psychology, 1989, Vol. 21, No,1 cry out to God from the very depths of your heart. Or it could be to sit down and open a book and learn. It could be to pray with fire. Or to carry out one of the commandments of the Torah. Or to bring yourself to joy.... Try to speak to God in your own words. Or recite some of the prayers which are not part of the regular service. Try to say them with sincerity. Or else you can try to learn something extra. Or make an effort to do something kind for somebody else. -Rabbi Nachman of Breslov (l980, pp, 48,49, 114)

The above quotes reveal two important aspects about tech­ niques in Judaism: 1) the techniques are not esoteric, but are within the capacity of every person (Deuteronomy 30:II, 14); and 2) there are a multiplicity of different techniques which may be used (Rabbi Nachman). These different techniques may be utilized to serve a variety of purposes: e.g., developing mystical understanding (opening to God): working on self­ transformation: e.g., dealing with the evil inclination within us, trying to remove husks or obstacles to self-change; working on societal transformation: e.g., addressing the evil that we see in the society-trying to repair the world around us.

All systems of psychotherapy and religious traditions, whether they acknowledge it or not have techniques for helping indivi­ techniques duals make progress on the journey of transformation. There lor are several traditions which claim to place a low emphasis on helping techniques (or claim they use none at all): e.g., in religious individuals traditions, "Zen Buddhism," and in psychotherapeutic sys­ make tems, Roger's Client Centered Therapy (Shapiro, 1984b).The progress techniques will vary, depending upon the particular system's view of the person, goal of the journey, and understanding of the nature of obstacles which impede progress. Further, depending upon the tradition, there is varying emphasis on whether techniques are utilized for gaining awareness and understanding, for overcoming obstacles which prevent in­ ternal transformation, andl orfor enhancing the doing of deeds in the world (societal transformation). Finally, although all schools have techniques which involve increasing awareness, some schools place primary emphasis on techniques dealing with transforming awareness. Other schools place primary emphasis on increasing awareness only insofar as it is helpful in changing behaviors, actions, and deeds.P

For example, in classical id psychology (Theory I), awareness (or insight) is considered synonymous with cure. Therefore, there is a concerted effort to overcome the resistance and denial evidenced by rational, analytic, secondary process thinking, in order to gain the awareness and insight offered by primary process type of awareness (as in dreams, free association). The

Judaism as a Journey of Transformation 31 ego psychologist (Theory 2) works to help individuals move from external focus of awareness (shoulds and oughts of others) to awareness of their own, innate, self-actualizing ego. Religious traditions also have certain types of awareness which are encouraged. In non-theistic approaches, these may involve gaining clarity of mind, removing the veils of illusion and seeing things as they are. In theistic approaches, this may involve also seeing beneath surface perceptions of reality to a different (and higher) Ievel-s-seeking to open one to the perspective of God.

However, with the notable exception of the early work of Freud, very few psychotherapeutic schools believe that aware­ the ness or insight, is sufficient for therapeutic change. Similarly, problem the history of religious insight and mystical experience is of replete with examples of awareness and insight, and then maintaining difficulty maintaining it. For example, as noted, Abraham had awareness a mystical experience of God in which he was called forth to a or promised land, and in fact entered it. However, even having insight experienced the promised land, he then left it for "Egypt" -the narrow place, a place of constricted consciousness. If one were toally transformed upon the first insight-in terms of both consciousness and hehavior-i-then there would be no need for additional techniques. However, it appears that for most people, transformation is a process-c-the struggle with God~ as well as an evolving end state of wholeness. As Rabbi Nachman (1980, p. 118) put it:

There are tremendous battles and obstacles to be encountered every lime you want to do something holy. At times you simply don't win. You slip and you fail in the test. When this happens, you must start all over again. That is why you need such great strength and single-mindedness, . . . The very effort which you put into the struggle to climb up is precious in God's eyes.

Therefore, different religious traditions have evolved rituals, reminders, creeds, and other activities to help individuals stay focused, keep strong, and "start all over again." This section on means is concerned primarily with a broad range of techniques and rituals. However, because of space limitation, it does not discuss the context within which those techniques are trans­ mitted-e-community, synagogue, etc.; nor the role, qualities, and relationship with those who do the transmitting: Rabbis, teachers, "maggids."

These techniques can be divided, for the sake of explication, into two different, but potentially complementary categories. Although the emphasis varies, both of these categories are used by all traditions. One category involves internally focused

32 The Journal of Transpersonal Psychology, 1989, Vol. 21 No.1 activities-prayer, meditation, communal worship-aimed at internal transformation. The other category involves external­ ly focused activities-the path of action, deeds, works of compassion for and service to the world.

In Judaism both these "means" are called Mitzvot, which is often translated as commandments. There are hundreds of Biblical mitzvot (613), and literally thousands of rabbinic mitzvot, Adin Steinsaltz (1980, p. 154), one of the great contemporary Rabbis, has said that if you look at all these "as separate and unrelated commandments, each as an individual obligation and burden. . . [they] seem to be a vast and even an absurd assortment of petty details which are, if not downright intimidating, then at least troublesome." However, he goes on to say that if all of these individual pieces of Mitzvot are seen as small, delicate leaves of a tree, which are nourished by, and in the turn nourish the trunk and the roots, the picture becomes leaves, clearer. The task ofthe individual would then be to "start where the they are" (hence God's question to Adam-where are you?-) trunk. in the doing of mitzvot, knowing that each one performed, the whether internally or externally, helps fertilize the tree's roots, roots and strengthen its bark. The "stretching forth of new leaves of the which didn't exist before" (Artson, 1987)may be seen as a type tree of unfolding which can occur in a gracious, non-grasping, joyful, yet focused and disciplined way.

Rabbi Jonathan Omerman has noted that the challenge for the individual is to be able to balance the doing of the mitzvot "with regularity" (keva) and the doing of mitzvot with intention and directed concentration (kavannah). Some parts of the Jewish tradition have emphasized the latter, such as the Chassidic statement that "mitzvot should not become idols of wood and stone, without soul and spirit,"13 or the belief of Bahya Ben Joseph Ibn Paquda that we need the mind to function as discriminating corroborator "of direct religious experience and not of blind belief or tradition" (Epstein, 1988,p.5). Another part of the Jewish tradition points out the importance of doing actions with faith and regularity, and from that, experience and understanding will corne: ··We will do and [then] we will hear" (Exodus 24:7). As Rabbi Lawrence Kushner (1987, p.45) noted, "some actions cannot be understood until they are performed."

One way of seeing the complementarity of these views is to understand that the Hebrew root of the word mitzvah, as noted by Rabbis Zalman Schacter and Jonathan Omerman, is "joining." From that perspective, mitzvot involve choice and communication-individuals can choose to voluntarily take on the yoke of mitzvot, "divine precepts" (Epstein's translation,

Judaism as a Journey of Transformation 33 1988, p, 166) in order to work toward seeing the God spark both within us and within all that exists. Mitzvot are not to be understood or received as commandments in the sense of "dreaded" external obligations but rather as a way to "Serve the Lord joyfully and gladly" (Deut. 28:27). The regularity and ritual of the law (halachan) can be seen as going hand in hand with the intention and experience of the heart (kavannab): Further, in Judaism, transformation of consciousness, beha­ vior, and society are seen as mutually reinforcing in reaching the promised land. Therefore, techniques are addressed to each.

JEWISH PATHS OF TRANSFORMING THE WORLD

Addressing Evil, Developing Right Action, Right Livelihood. Right Speech

The fire shall be kept burning on the altar continually. It shall not go out. Our heart is the altar. In every occupation let a spark of the holy fire remain within you, and fan it into a flame. - Yom Kippur Service (Central Congregation of American Rabbis, 1984)

There cannot be any progress on the spiritual path without concomitant physical behavior. . . , Acknowledgment of one's "sins" must be followed by turning to God, in word, thought, and deed. -Epstein (1988, pp. 7-8)

There is not a good thought that is ever lost. -Zohar (Nachman, 1980,p. 49)

inward There is a strong tradition within Judaism which stresses that efforts inward efforts at self-purity and God consciousness without and outward efforts at change in behavior and action are insuffi­ outward cient. Israel is bidden to he a "kingdom of priests and a holy efforts nation" (Exodus 19:6). There are specific guidelines for effecting behavioral and societal transformation, based on the covenant at Sinai (Levenson, 1985) and elaborated upon in both written and oral form throughout Jewish history.!" As Huston Smith (1958, p. 271) stated:

Twentieth-century man is one with the aborigines in that each must regulate his appetites in some way if society is to continue ... , The Ten Commandments are to man's social order what the opening chapter of Genesis is to the natural order: they take their stand against chaos in the social order,

These commandments, mitzvot, are ways to help individuals participate in the task of repairing the world (tikkun olam) in

34 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. I whatever way is available. Examples (from Mishah Peah 1.1, Shabbos 127a) include: deeds of loving kindness; care in speech; welcoming the stranger; visiting the sick; leaving the corners ofthe fieldfor the poor (i.e., not grasping all that might be "yours"); tzedaka (charity, justice); making peace between one another; not taking more than is needed (bal tashchit-i-iu» not destroy needlessly);15and "You shall love your neighbor as yourself" (Lev. 19:18).

In addition to the above proactive efforts, the task of repairing the world requires addressing the evil-the husks, barriers, obstacles-that exists both within the world, and within ourselves. The Torah offers, through story and symbol, a variety of strategies for addressing evil. Although these stories may often appear to be talking about addressing external evil, one way to understand them is also on an individual level. For internal example, when Abraham argues with God about saving an and "imperfect" and evil humanity, as in the story of Sodorn and external Gomorrah, this may also be understood as a debate within human Abraham about how to deal with the wickedness, human imperfections imperfection, and evil, which exist within himself as well as externally.

These strategies span a continuum from the most gentle and forgiving to the most assertive and forceful. Examples on the forgiving end include the kiss goodbye (Genesis 32:I) of Laban and Jacob (making peace with the materialistic side of ourselves, the materialistic part of the world); the embrace of Esau and Jacob (forgiving our brother whom we have hurt, reconciling with the warrior, hunter part of ourself). Both of these meetings with "evil" involve reconciliation, and then saying "goodbye." There is forgiveness and understanding, but no desire to subsequently remain in "close association" with those people, or those parts of ourself (Plaut, 1981, p. 222). When one leaves evil behind, there is the admonition to "not look behind you. . . fleeto the hills lest you beswept away" as in the case of Lot (Genesis 19:17). Finally, there are examples which are more forceful in addressing evil. There is an acknowledgment that there are some parts of the world (and of ourselves) which literally and symbolically rape us-i-i.e., sabotage our efforts, are self-defeating, keep us from acknowl­ edging and being with our higher Self. At times when our hearts are open, we can see clearly those obstacles and barriers to understanding (Plaut, 1981,p. 116).16At those times, it may be necessary for us to find ways, at least symbolically. to permanently destroy and bury those obstacles (Genesis 33:18­ 34:31).This is done so that another generation of evil might not be born. From the Buddhist perspective, Joseph Goldstein has noted that sometimes the most skillful thing one can do when

Judaism as a Journey of Transformation 35 seeing an old negative thought reappear is to "chop its head off." However, in either tradition, if this is not done with clarity, compassion, and a sense of unity, there will be repercussions (as occurred in the Biblical tale).

Judaism believes that the task of repairing ourselves and repairing the world need to go hand in hand. Many powerful examples of individuals working to correct the world are illustrated in the books of the Prophets. Micah, Amos, Isaiah, Ezekiel, among others, stress the importance of speaking out about leaders' abuse of power; of representing those who have no voice; to ensure that the poor and the needy are not taken advantage of, and that justice is fairly administered (cf. Ezekiel 34:1-5;Isaiah 5:22~24; Amos 5:11, 14-15).This is illustrated by lashon hara which literally means "bad tongue," also speech, and refers to the practice of saying uncomplimentary things about another person (or what we say about ourselves), even if they are true. The Rabbis taught that when weengage in lashon hara,we hurt three people-ourselves, the listener, and the one being gossiped about. "If you slander strangers, you willend up slandering your own" (Rabbi Yochanan). Just as speech can speech hurt, speech can also create and heal. Within Judaism, speech is can viewed as a gift, and the Jewish tradition places a special hurt, emphasis on how we can learn to purify our speech. The speech tradition teaches not to take the name of the Lord in vain; to can raise our prayers from our heart to God: "Teach me how to let create the exalted part of us use words to gain wings" Gates of Repen­ and tance, p. 365 (Central Congregation of American Rabbis, heal 1984);and to not slander (or even gossip idly about) others. In this way, the care we utilize in our speech about others can not only create "repair"-healing and well-being-for them, but can also purify, uplift, heal, and help repair us.

JEWISH PATHS OF INTERNAL TRANSFORMATION

Meditation and Prayer

To be able to pray is to know how to stand stilland to dwell upon a word. This is how some worshippers of the past would act: they would repeat the same word many times, because they loved and cherished it so much that they could not part with it. -i-Gates of Repentance (1984, p, 365)

The goal of awareness cultivated within Jewish spirituality is to seek and create a transformation of consciousness, a perceptual clarity. This involves a movement away from restricted, enslaved, "bondaged" consciousness to an expanded, spacious, "free"consciousnessyokedto God.

36 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. I Prayer (hitpallel-judging oneself from a higher perspective) and meditation (hitbodedut-going within oneself) are ways within the Jewish tradition to expand and transform that consciousness. As we have indicated, the tradition points out that these need to be done with regularity of practice and with focused intention (kavannah), Within Judaism itself, the goal of these practices has been framed in different metaphors, but with similar intention: to quiet our minds so we can hear the "still small voice of God" (First Kings 19:12)within us; to open our hearts so that we can invite the presence of God into our hearts; 17 to cleave to God (devekhut-Iiterally to glue ourselves together with God) (Epstein, 1988, p. 142-57); and to place oneself in the presence of God (Shevete HaShem-Psalms 16:8).18

A variety of Jewish meditation techniques have been detailed by Rabbi Aryeh Kaplan (1985) and others, and these practices can be understood within the typology of concentrative and opening up techniques described by meditation researchers (Goleman, 1988; Shapiro, 1980; Shapiro & Walsh, 1984). Concentrative techniques include visualizations: e.g., on the both name of God (tetragrammaton YHWH); on the black Hebrew concentrative letters on a white background; on the background (white and spaces) surrounding the letters; verbal mantras, such as opening-up Ribbono Shel Olam (Master of the Universe); wordless types melodies (Niggun), There are also opening-up types of of meditation: e.g., focus on nothingness. And there are tech­ meditation niques of dialogue-s-e.g., conversing with God.

Rituals: Reminders and Opportunities to Keep Us on the Path

You may have to make many beginningseven on a singleday. Certainly every week you will have to do so. But be assured that all the beginnings you make will be gathered together. They will all come to your aid when you really need it. -Rabbi Nachman (1980, pp. 48-49)

Chanukah-the festival of lights-celebrates the miracle that there was only enough oil to keep the "eternal light" of the temple aglow for one day, yet somehow the oil lasted eight days until a new supply could be obtained. Similarly, on an individual level, we may feel we only have scarce internal resources. Yet often it happens that we can go much longer and with greater energy and focus in the service of God and in bringing light to the world than our limited beliefs suggest. --Rabbi Jonathan Omerman

Inthe Jewish tradition rituals can be reminders and opportuni­ ties to help individuals stay focused on God, the higher

Judaism as a Journey of Transformation 37 perspective in their lives. As noted, the reason reminders are necessary is because, for most of us, the process of transforma­ tion is a slow and difficult one. The reminders can then become opportunities to "try again." As Rabbi Nachman (1980, pp. 48­ 49) so eloquently stated:

All the falls and backsliding in the world come about because people think that they tried once and it didn't work. They lost heart . . . Even if you have tried hundreds upon thousands of times. . . The essence is Now. Start now, afresh. Prepare yourself to serve God with all the force which is in you today.

Jewish rituals arc arranged in "temporal cycles" and these cycles include yearly, monthly, weekly, daily cycles, and even a breath cycle (measurable in seconds) (Scholem, 1977).19

yearly, Daily Cycle. Judaism has developed certain prayers and monthly, meditations which attempt to help maintain consciousness weekly, throughout the daily cycle. These provide an opportunity to daily wake up with gratefulness (the morning prayer) and a sense of and unity (Shema unification prayer); prayers before and after a breath meal (to feel thankful, appreciative, desirous to be of service, cycles and "satisfied"); to go to bed in forgiveness of oneself and others (the evening prayer), and again with a sense of unity of God's presence (second Shema unification prayer).

In addition to these structured activities, there are also "spontaneous prayers" which can be uttered-such as upon hearing good news, seeing beauty, smelling a fragrant scent. And, of course, the breath can always serve as a reminder throughout the day of staying present before God (see note 19).

Weekly Cycle. The Jewish calendar names the days of the week in reference to Sabbath: i.e., first day toward Sabbath, second day toward Sabbath, etc. In the Jewish tradition the Sabbath begins at sundown Friday evening, and is a day out of the week given as a gift to gain renewed strength and spiritual focus, an opportunity to "restore our souls."2oIt is a time when the individual can turn from the labor and acts of creation performed during the previous six days to an appreciation of the mystery of creation (Schacter, 1983, pp. 112-13;Heschel, 1959,pp. 214-29).

Monthly and Yearly Cycles (see Strassfield, 1985). During the course of the year, there are monthly cycles based 011 the new moon, Rosh Chodesh, symbolizing an opportunity for new beginnings, and a blessing of renewal.

The Jewish yearly cycle can also be a compelling and helpful

38 The Journal of Transpersonal Psychology, 1989, Vol. 21, No.1 guide to keep individuals "on the path" (for an excellent summary and guide see Strassfield, 1985). In addition to the three festival holidays (Passover, Shavvot, Sukkot) already presented, only Rosh Hashanah and Yom Kippur are discussed here.

Rosh Hashanah, the head of the year, is an opportunity to again take stock, allowing the sounding of the Shofar (ram's horn) at the beginning of the service to "Awaken us." Rosh Hashanah can be a time when we imagine the "beginning," to reexperience our and humanity'S birth-s-the formation and creation of Adam. The ten-day period between Rosh Hash­ anah and Yom Kippur provides a chance to honestly reassess "where we are" from the highest possible perspective.

The ten-day period of assessment ends on Yom Kippur, the "Sabbath of Sabbaths," the holiest day of the year. Yom a Kippur is a time to ask forgiveness for our shortcomings over time the past year: directly from God for times when we didn't keep to the conscious perspective of our higher Self; and directly from ask other individuals "whom we may have hurt intentionally or forgiveness unintentionally, by our thoughts, words and deeds." It is also a time for offering forgiveness to others "who have hurt us, intentionally or unintentionally by their thoughts, words, and deeds" (Gates of Repentance, p. 324). The sound of the Shofar at the end of Yom Kippur can signal "a reawakening"-a chance to be called forth to a new beginning-in which renewed efforts are made to stay focused before God and to continue efforts toward both internal and societal transformation.

SOME FINAL COMMENTS ON TECHNIQUES

Which Ones Are Best?

In the first paragraph of one of the most important prayers of the Jewish liturgy, the Amidah (Standing prayer), there is a repetition of the word "God" before each of the names of the Patriarchs (and Matriarchs):'H "God of Abraham, God of Issac, God of Jacob, God of Sarah, God of Leah, God of Rebecca, God of Rachel." It has been suggested by Rabbi Aryeh Kaplan (1985, p. 112) and others that the reason the word God is repeated before each of the individuals is that the experience and understanding of God can't be given to a person by one's parents, but each person has to find and develop the way which is best for him or her to understand and experience God.

However, at the same time that individual expenence is

Judaism as a Journey of Transformation 39 addressed, there is also an effort to acknowledge that tradition and community are an important context within which that individual understanding and experience occurs. For example, the first paragraph of the Amidah also says, "Our God, and God of our Ancestors." Kaplan (1985, p. 112)suggests this means that even though we can (and even should) seek to have a direct experience of God (our God), we also need to be aware of

the danger that it (may be) a false experience.... It is for this reason that we say God of our Fathers (and Mothers). The experience of God is not something that we are inventing, something that has no relation to our past. Rather, it is part of a tradition that goes back to our earliest ancestors. We affirmthat we are not going off in our quest for God on our own, but doing so as part of an unbroken chain of tradition.

From this section of the article, it should be c1earthat Judaism, different like most religious traditions, has developed a variety of techniques different techniques and paths through which an individual can and work toward experiencing and understanding God. Some paths within judaism are drawn primarily to the intellectual learning within of Torah study; some to the more "ecstatic" singing and a dancing; some emphasize the path of doing deeds of service in tradition the world; some emphasize faith, grace (Rosenthal, 1987, pp. 104-14), and the more contemplative aspects of'the traditiou-> compare, for example, in yoga, the jhana (knowledge), bhakti (ecstatic prayer), karma (service), and kundalini (psycho­ physiological). Even within these different groupings, some take a more "strict" interpretation of the law, ritual, and tradition and place greater emphasis on the roots as an anchor; others are more comfortable with choice and flexibility and, while honoring the roots, also emphasize looking for ways to grow new branches and leaves.

We may be helped in addressing the question "Which techniques and paths are best?" by drawing on the methodol­ ogy currently being used in psychotherapy research (Bergin & Lambert, 1978; Strupp, 1973; Paul, 1966). Research in psychotherapy is attempting to refine the question and make it more specific: i.e., what techniques are most helpful for which individuals with what kind of clinical problem. If we substitute the words "goal of transformation" for clinical problem, we could then frame our question as follows: "To reach the goal of transformation of consciousness, behavior, and society, which techniques are most beneficial for which people at which stages of the journey?"

Framed in this way, issues of faith versus deeds,22 mystical experience versus legalistic doctrines; collective understanding

40 The Journal of Transpersonal Psychology, 1989, Vol. 21 No.1 and tradition (roots) versus individual experience and progre­ sive change (wings), become not opposed but simply different paths for different individuals, and perhaps for the same individual at different stages of the journey.

For example, as we have seen in section three on obstacles and stages, at a certain point in the journey, techniques and ritual which provide motivation, inspiration, and "mystical under­ standing" may be most important-as in the altered state experiences of Abraham, Jacob, and Moses. These experiences allow us to know that a promised land exists, and wake us up from the constricted consciousness of ordinary reality. There­ fore, one critical function of religious traditions may be providing means which help individuals in subsequent genera­ tions experience this understanding.

A second emphasis of religious techniques involve utilizing the rituals and doctrine in order to provide a framework of shared functions collective memory and myth about how to understand and of interpret this mysticalexperience. A third emphasis of religious experiencing, traditions involves rituals and means by which to help sharing individuals actualize that experience and live it in the world­ and to move from altered states of consciousness to altered "traits" actualizing of consciousness and behavior (Goleman, 1988). The rituals and doctrine may provide a structure and framework to guide and harness the inspiration and awareness of the mystical experience for both trait transformation (Wilber, Brown & Engler, 1986) and societal transformation (Walsh, 1984). Finally, since "mystical" experiences do not appear to be something which one can always predict and control, the rituals and doctrine provide a collective framework and structure within which one can proceed and work toward "mystical understanding" even if one has not yet had such an experience. There is also the danger, as noted by Erickson in Young Man Luther (1962) that the "bureaucracy" of the horizontal realm may take on a life of its own and stifle exploration of the "vertical" realm. Clearly, there needs to be some kind of balance between experience and the framework of that experience.

A cursory acquaintance with history suggests how attached different traditions, and even different paths within the same tradition, can become to "their way" of understanding, and some ofthe unfortunate results which can occur "in the name of religion:' Utilizing a model such as the one suggested here might be helpful, first, in helping us compare and understand the varying emphases which different religious traditions have placed on these issues; and to realize that these differencesmay not be so much ones of kind, as of degree. Secondly, within a

Judaism as a Journey of Transformation 41 given tradition, this model of addressing techniques might help us to better understand individual personalities and needs, and thereby be more skillful in suggesting techniques for a person at a particular time in his or her journey. Although some would suggest that this type of analysis and reductionism is antitheti­ cal to religious experience, I would disagree. Rather, I would suggest that this type of research and evaluation may help us better understand how religious techniques and religious experience can best be transmitted, might help remove some of the barriers and stereotypes between traditions, and can ultimately be helpful in serving the goals of both transforma­ tion of the individual and of society.

CONCLUDING COMMENTS: ISSUESOF rHE UNIVERSAL! PARTICULAR

It is as impossible to teach the essence of a religion without teaching a particular religion as it is to teach the essence of language without first learning a particular language. -Huston Smith (1981)

When the symbolic forms . . . are interpreted not as referring primarily to any supposed or even actual historical personages or events, but psychologically, properly "spiritually," as referring to the inward potentials of our species,there then appears through all something that can be properly termed as philosophia perennis of the human race. -Joseph Campbell (1988)23

A journey of transformation has been presented based on a metaphors and teachings from the "particularistic" path of "particularistic" Judaism. This particularistic path grows out of a "mythology" path that all people come from one common ancestry (first from Adam, then, after the flood, from Noah). Therefore, there is a universal root to the Jewish tradition in that all humans are considered to be related and all are thought to be "brothers and sisters" under God.

However, as noted above by Huston Smith, the universal message needs to be transmitted through a particularistic path. The Jewish metaphor for this is the "chosen! choosing" people. The Jews chose God as the one God and developed a particular covenant with God. There is a shared history, memory, roots, and tradition regarding that covenant, and a clear set of beliefs, rituals, and "maps" within that particularistic tradition by which an individual, and all "Israel" can move toward the promised land. As countless Midrash, stories, and legends show, there is strength, inspiration, and wisdom which can be drawn from the "coattails" of one's ancestors (Eliach, 1982­ see the story "Hovering Above the Pit").

42 The Journal of Transpersonal Psychology. 1989. Vol. 21. No.1 On an individual level, psychological theory and research suggests that at a certain developmental state (Erickson, 1962; Wilber, 1984; Heath, 1983; Vaillant, 1975; Maslow, 1968, 1971), it is important for the person to develop a sense of uniqueness and specialness, Within different particularistic religious traditions, this same process may also be operating on a group level in order that each particular group may feel a sense of specialness and cohesiveness about its own tradition.

However, the developmental task does not stop there. Indi­ vidual self-worth, overemphasized, can lead to narcissism, prejudice, and criticism of others. So, too, that danger exists within Judaism, as within any particularistic path. One may become overidentified with the path and its specialness "when the texts are interpreted literally, as history, in the usual waysof harshly orthodox thought" (Campbell, t988, p. 264). One may come to feel special and exclusive: "a doctrine of a universal God whose eyeis on but one Chosen People of all in His created world; . .. [or] the Nazarene as the unique historical incarnation of God" (Campbell, 1988, p. 262).

It is to be hoped that the desire for uniqueness and specialness the which each tradition needs to feel (and should feel) can be question maintained-that each tradition is a chosen people, that each of person isspecial-without having that become exclusive (this is specialness the only path) or pejorative of others-(other paths are less and effective). Again, one could hope that the particular, at its the greatest depth and refinement, can transcend itself and also exclusive evolve into a level in which a common core of understanding, path respect, and shared values across traditions is reached.

Judaism's universal message is not just to be a light unto Jews, but to be a "light unto all the nations" (Isaiah 49:6) (Prager & Telushkin, 1981, pp. 110-19). As the great Jewish Rabbi­ philosopher-physician Maimonides said, "God is near to everyone who turns to Him," and to a non-Jew, who loved God, Maimonides noted that that person was as much a charge of God as any Jew: "If our descent is from Abraham, your descent isfrom God Himself'Tcited in Michner, 1987,p. 740).24 For Judaism, at its essence, the particularity of the tradition evolved from a universal covenant and ancestry, a common brotherhood of humanity; and accepted as a task the effort to bring a universal message "of light" to all humanity.

It is only within the last century or so that all the world's religions have been made available to us. It is no longer possible or useful for one group or tribe to claim superiority at the expense of another. Perhaps one way to help further realize this goal is to look for common dimensions shared by alljourneys

Judaism as a Journey of Transformation 43 of transformation. This might help highlight and delineate core themes and meanings, what Leibnitz, Huxley, and Campbell referred to as phllosophia perennis. Such has been one hope of presenting the particularistic path of judaism along these five dimensions.

The Jewish tradition, as all religious traditions, has been forced to wrestle with the most important philosophical, psychologi­ cal, and spiritual questions that humans can address: who are we-our nature and uniqueness; how do we fit and belong; what is our goal, mission, and meaning; where does evil come from; how can we learn to remove ourselves from bondage and enslavement; and what means are available to transform our consciousness and behavior in order to repair the world, and bring healing to the societies in which we live.

Given our current state of knowledge, and without what Huston Smith called an infinite "God's eye view" (Smith, 1984, p. 4), it seems pretentious to suggest that anyone tradition has a monopoly on mystical understanding, truth, or on "the best path" to self and societal transformation.> As Toynbee (l948) noted:

there is no one alive today who knows enough to say with confidence whether one religion has been greater than all others.

"particularistic" Each of us, within our own path and our own tradition, needs path to look for ways in which we can best bring that light into the and world, and how we can best share the understandings and universal lessons of our particularistic path without losing sight of the perspective universal perspective:

May the holy light within each of us be cultivated; may we share that light with each other, and with the world. 26

Within that context, it seems appropriate to end this article with a particularistic Jewish prayer-the Shema-which is a prayer of unification. This is considered "the most ancient and important Jewish prayer" (Kaplan, 1985,p. 122).

SHEMA ISRAEL , ADONOA I ELOHENU, ADONAI EeHAD HEAR, 0 ISRAEL , THE LORD OUR GOD,THE LORD IS ONE

One interpretation of this prayer, offered by Rabbi Aryeh Kaplan, allows it to be seen (and experienced) as an encapsu­ lated summary of the Jewish journey of transformation, and at the same time, a universal journey of transformation. SHEMA means to listen, hear. We are instructing ourselves (or are instructed) to try to wake up ISRAEL-that part of us which

44 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. I struggles with God, that part of us which struggles with issues of good and evil, and issues of to what do we yoke ourselves, which tries to not be caught by reflex habits, the worship of false idols, to not be bound by restricted modes of consciousness. Kaplan (1985, p. 125)says:

The Shema is addressing the "Israel" in each of us. This "Israel" is the part of us that yearns to transcend the boundaries of the physical world and seek out the spiritual. The SHEMA tells this Israel to listen. to quiet down the mind completely and open it up to a universal message of God's unity.

ADONAI is a name for the "eternal" God, that for which we don't even have a name, outside of categories, time, and space. ELOHENU means "Our God." Even though God (ADONAI) is eternal, beyond, without category, "we recognize that we can relate to God and experience His closeness to such an extent that we can call Him ours" (Kaplan, 1985, p. (26).

The final words of the Sherna are "Adonai Echad"-the Eternal, that which is transcendent (ADONAl) is One (EeHAD). No matter "how many different ways we experience the Divine, they are all one and have one source" (Kaplan, 1985, p, 126). they There is a recognition ofthe basic Oneness of the Universe and are all beyond. It is this Oneness that we, Israel, are seeking. And yet, one at the deepest levels, we begin to realize that "there is no and have plurality. If there is no plurality, then weare also one with God" one (Kaplan, 1985, p. 126). When we "wake up and listen," we source realize that at the same time we are struggling with God, we are part of and one with God. The Shema prayer calls for us to wake up from our bondage, to struggle through the wilderness with (and toward) God, and finally, through an even deeper level of mystical understanding, to reach the promised land-s-a Unity with Oneness, a unity which was already present, once we listened carefully enough to experience it. As we remove the husks, the obstacles, we let more light shine forth from us, and, at the same time, more light is allowed in. The distinctions between self-control and other control merge. The lights join. The struggle, the path and the endpoint are One.

NOTES

IFor a complete discussion of how the various dimensions were selected, and more in-depth discussion of the dimensions utilized in this paper, as well as other dimensions not discussedin this paper (e.g., the role and qualities of the teacher, role of motivation, etc.), the reader is referred to Shapiro (1983a). For a shorter version, covering only id psychology, ego psychology, behavior therapy, and "Zen" along the dimensions of personality theory, goal of therapy, and disease etiology, see Shapiro (1984).

Judaism as a Journey of Transformation 45 2For purposes of sharp comparison between different theories, historical Freud's (pre.1920) libido-instinctual drive theory is used in this paper as synonymous with id theory. Freud himself, as well as later nee-analysts expanded beyond this id psychology approach (Rosenblatt & Thickstun, 1977). For additional references on Freud, and a more complete summary of his views along these dimensions, see Shapiro (1983a).

JThe term "ego psychology" as used here refers to Carl Roger's client-centered therapy which reflects the "humanistic psychology" viewpoint of an intra­ psychic self-actualizing nature. Again, this view is utilized to help give a sharp contrast to the other theories. It should be noted, however, that ego psychology has been used to describe a wide spectrum of approaches, ranging from neo­ analytic views of the conflict-free sphere of the ego (e.g, Hartman, Kris, and Lowenstein) to those believing in an innate, self-actualizing intrapsychic ego (e.g, Rogers, Maslow, Angyal, Goldstein); in between are views such as Jung's concept of the individuated self, R. White's concept of competence, etc. For more references and details on Rogers, and the ego psychology viewpoint on these dimensions, see Shapiro (1983a).

4The behavioral approach also subsumes several different subgroupings, including radical behaviorists (Watson, Skinner), cognitive therapists (e.g., Ellis, Meichenbaum, Mahoney), and social learning theorists (e.g., Lazarus, Bandura). See, for example, Skinner, 1953~ Meichenbaum, 1977; Bandura, 1986. For more references and a more detailed view on the behavioral approach along these dimensions, see Shapiro (l983a).

SFor a discussion of the different Jewish views of God, including the Biblical God, Mairnonides' Neo-Aristotellanism, Luria's mysticism, Spinoza's pan­ theism, Kaplan's naturalism, Baber's dialogue, among others, see Sonsino & Syme, 1986.

6The best article I have seen on the issue of the relationship between how much control God has (other power, control by a benevolent other) and how much control humans have (self-power, self-control) is: Smith, 1983a.

'The three major pilgrimage festivals are Passover, Shavuot, and Succor. As part of the journey of transformation, Passover is an opportunity to celebrate movement from slavery to freedom, and to recommit to exploring those areas where we are still in bondage. The next seven weeks (in the wilderness) arc a time to continue working on the journey, in preparation for Shavuot, where we receive and yoke ourselves to God's commandments. Succot, in the fall, is a chance to assess the "internal harvest" based on the seeds of change we planted at Passover (cf, Strassfleld, 1985).

8In the psychological literature, there is a concept of "self-efficacy" which is the degree to which a person feels he or she is capable of accomplishing a specific task (Bandura, 1977). It might be interesting to construct a scale of "benevolent other" efficacy, to see how much we believe that a benevolent other can accomplish a task (e.g., lead us forward from the bondage of "Egypt").

9ft is said that the Hebrew word "Pardes" meaning orchard, or garden, symboli1.es Jewish exegesis.Each letter of the Hebrew word contains clues to the different faces of the Torah: "P" represents Peshat, the simple, contextual meaning of the Torah; "R" stands for Rernez, the homiletical meaning; "D" is Drush, the allegorical meaning; and "S" is Sod, its secret or innermost meaning" (Epstein, 1988, 1'.3). There are considered to be seventy different faces to the Torah. One way of understanding these stories is that each person represents a different part of our own lives during the journey of transforma­ tion (e.g., Moses leading the Israelites from bondage can beunderstood as the Moses within us, leading that part of us in bondage toward a promised land). Individual lives can also be understood as aspects of a societal journey of transformation. For example, the individual Jives of Abraham, Jacob, and Moses are all part of a collective effort to move a society as a whole toward the promised land. As 0 bstacles to transformation (section three) are explored, it is helpful to try to keep both these individual and societal levels in mind.

46 The Journal of Transpersonal Psychology,1989. Vol. 216666666669+, No, 1 LOThisisnot to say that the path of transformation is not without its dangers, Therefore care and preparation are necessary, For example, there is a famous passage in the Babylonia Talmud (Hagigah 14b) about four Rabbis who "entered the King's Orchard" (which may be understood as an ecstatic mystical experience), One died, one went mad, and one lost faith, Only one, Rabbi Akiba, came back in peace (see Jacobs, 1977). lJThe Hebrew root of "yoke" means to "go up." One yokes oneself to a "higher source," This reference is from the Pirkey Avot (Wisdom of the Fathers, 3rd chapter, number 6), and is said by Rabbi Nehunya, SOn of Hakkanah,

12Thesubject of types of awareness, focus of awareness, depth of awareness, content and context of awareness is quite complex and beyond the scope of'this paper (see Shapiro, 1983a).

13Thisis from a Chassidic interpretation of Deuteronomy 4:23, cited in Plaut (1981, p. 1134), and from the Itture Torah, VoL VI, p. 39.

14Torah is referred to as the written law, The "oral law," which "filled in the details" of the Torah, was put in written form in two parts, the Mishnah (Early Talmudic period, to 200 c.s.) and Gemara (200-500 C.E.), Joseph Care's 16th­ century work, the Shulchan Aruch, summarized the laws and is considered a halaehic mainstay for contemporary Jews.

15Theconcept of Bal Taschttoriginated as part of a code of warfare forbidding needless destruction (Deuteronomy 20:19-2U).Later the Rabbis created an entire category of actions following from this prohibition of wastefulness. A Talmud opinion even extended this principle to "someone who could get along on corn but insisted on eating wheat (a rarer commodity)" (Plaut, p. 1479). This was because "creation was seen as an ongoing process, and humans at all times were God's co-partners in safeguarding its potential." This conscious effort to reduce wasteful consumption has many elements in common with current views of voluntary simplicity (see Elgin, 1981).

16"The term circumcision is applied figuratively to removing obstacles to understanding (Deut. 10:16; 30:6). Jeremiah 4.4 speaks of the 'foreskin of the heart'" (Plaut, 1981, p. 222).

I1The Ve-Ahavata prayer says "You shall love the Lord your God with all your heart, with all your soul, and with all your might; and these words which I command you this day shall be upon your heart .. ." The Rabbis said that the word upon was used rather than "in" because God is always resting upon our heart, but it is up to us to open our hearts and let God in.

18AIIof the above metaphors provide what might be called a "wide angle lens" regarding the goals and process of internal transformation. There are, within the Jewish tradition, increasingly refined and detailed maps (e.g., the Zohar's three levels of soul; Jacob's heavenly ladder; the Kabbalah's tree of life; Bahya's ten gates, etc.), See Genesis 28: 10-12; Hoffman, 1980, 1985; Epstein, 1988, pp, 4-9; Scholem, 1961 and the selected readings at the end of this paper, and note 19.

191none passage in the Zohar, the three souls are compared to the three parts of II breath cycle (and the three stages of Abraham's journey), The inbreath is nefesh, which Abram received when he first entered the promised land. This may be considered the gratefulness we can feel each time the breath of life enters us. Abram then journeyed toward the south (Egypt, the narrow place) and received ruach (the pause between in and out breath) "by resisting being seduced by the demonic essences .... And then he attained to the Iast summn of cleaving to God through neshamah (Scholem 1977, p. 45)-he went up out of Egypt (Genesis 13:1). Neshamah is the "ineffable grade," the OUI breath, where we give out all we have to the world and the Universe,

20According to Jewish tradition, individuals are given a second soul on the Sabbath, One way of understanding this is that the Sabbath presents an

Judaism as a Journey of Transformation 47 opportunity to be more open and receptive to feet God's presence, our higher Self, to quiet ourselves to hear the "still small voice" within us. At the end of Sabbath, we allow our second soul to return to God, singing "Into Your arms, your loving arms, I commend my soul." This process of giving of part of our selves back to God may be seen as a conscious way to prepare for death on a weekly basis.

21Some prayer books now include the Matriarchs as well as the Patriarchs in the prayers. See, for example, Rabbi Richard Levy, 1988.

22Issues of faith versus deed (law) have historically been one differentiation used by some to distinguish between Judaism and Christianity (e.g., Galatians 4:21-25:1). However, the issue also occurs within Christianity itself. For example, Paul, drawing on a verse in Genesis (15:6)"argues that merit depends on faith rather than law (Romans 4:2,3: Galatians 3:6-11),But James draws the opposite conclusion: man is justified by works, and not by faith alone (James 2:23-26)" (Plaut, 1981,p. 109). Further, as noted, the issue of faith versus deed occurs within Judaism, as well as other religious traditions, such as Hinduism, and in Buddhism.

23CampbelJ (1988, p, 264) uses the phrase "psychologically, properly 'spirit­ ually," and Huston Smith in "The Sacred Unconscious" (1983a, p. 267) noted that "of the great traditions, it is Buddhism that puts its message most psychologically," This interface between religion and psychology is a tricky one. Looking at the root meanings of each can be helpful in clarifying: psychology means knowledge of the mind; religion means to link back to (one's life, the source). Depending upon which of the four theories one believes, the knowledge of one's mind (psychology) may, or may not, link one back to the source (religion).

24 No matter what the "universal message" it is clear that the issue of inclusion/exclusion is one which all people, and traditions face. In Judaism, one way of addressing this issue is the concept of hakhnasat orhim-extending hospitality to strangers. Throughout the Torah, there are 33 references to the rights of the stranger, admonitions to be kind to the stranger "because you were strangers in the land of Egypt." One reason it has been suggested this duty was stated so many times, was because of how difficult it was to put into practice! There is also a Midrash (upon which Benjamin Franklin composed his "Parable against Prosecution") telling that God reprimanded Abraham for turning away a stranger who believed in idols: "I have borne with him these many years although he rebelled against me, and you cannot bear with him one night?" (Plaut, 1981, p. 125).

25 Sayingthat we should not be pejorative about different traditions and that it is presumptuous to believe that anyone approach has a monopoly on truth, does not mean that evaluation of the effectiveness of different approaches and traditions shouldn't occur, For example, as noted, matching of techniques to individual styles and personality within a given tradition may be quite helpful. Further, seeing the commonalities and differences in emphasis between traditions might also be useful in helping us understand why individuals select or convert to a particular tradition. Finally, an interesting question raised by Rabbi Zalman Schacter is, if we could isolate an essence of "traditions" -what Schacter calls "generic religion"-would that in fact be as effective as the particularistic paths?

26Personal prayer has always played a significant role in all aspects of Jewish spiritual life, e.g., teaching, writing, study, meditation. Each day, before beginning to work on this project, I began with the following: "May I open myself to the clarity of the Divine within me so that this project in which I am now engaged will not bring needless harm or pain to others. And may I allow the clarity of the Divine to shine through, so that this project can help serve to bring 'more light' into the world and bear fruit in other's happiness, love, and peace. Amen:'

48 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. I GLOSSARY OF HEBREW TERMS AND NAMES

Aggadah-the non-legal material in the Talmud, primarily of a legendary character. In a broader sense, it refers to legendary material found throughout Jewish literature.

Amidah-the "standing prayer," the prayer of 18blessings,the heart of every service.

Avot-the first paragraph of the Amidah. Ancestors.

Baal Shem Tov-the popular name, meaning "Master of the Good Name," given to Israel ben Eliezer (1698-1760), the founder of Hasidism,

Bahya Ben Joseh Ibn Paquda-an II th-century judge in a Rabbinical court in Spain, who tried to apply Jewish law to mystical practice. Wrote The Book of Directions to the Duties of the Heart. His emotionally charged teaching of "knowing God with your heart" involved ten gates of "self­ reckoning."

Conservative Judaism-a branch of Judaism that attempts to integrate new insights within the traditional structure of Judaism as it has been historically developed.

Devekuth-i-tne state of cleaving to God.

Haftarah-readings from the prophets, one for each week.

Halacha-lit., the "way to walk." The Jewish legal tradition.

Hasidism-Hasid means "pious" in Hebrew, and, generically, refers to a mystic devotee; Hasidism is a popular, charis­ matic group, founded by the Baal Shem Tov, that arose in Eastern Europe in the late eighteenth century.

Havdalah (separation)-the ceremony ending the Sabbath.

Hitbodedut-meditation, going into oneself, self-isolation.

HitpalleJ-prayer, lit., to "judge oneself."

Kaballah-from the Hebrew root, "to receive." Often used as the overall term for Jewish mystical tradition. More precise­ ly refers to esoteric thought.

Kavannah-one-pointed concentration, the intention neces­ sary for higher states of awareness.

Judaism as a Journey of Transformation 49 Kelipot-Iit., broken pieces of the vessel;"husks" that hide the "light."

Kosher-means "fit" or proper. In the specific,kosher refersto food which is permissible to be eaten according to Jewish law. Generically, it refers to that which ispure and clean, and may apply to food as well as other activities of life.

Luria, Isaac-the" Ari" or lion (1534-72).Agreat 16th-century Jewish mystic whose ideas of Kabbalah penetrated many spheres of Judaism, including law, ethics, and discourse on morals.

Maggid-a preacher in ordinary life, a celestial guardian in spiritual life.

Maimanides (Moses Ben Maimon, 1135-1204)-a great Jewish physician, philosopher.

Megillah-Five Scrolls of the Bible: Book of Ruth, Esther, Ecclesiastes, Lamentations, and Song of Songs.

Mezzuzzah-lit., "doorpost." A small case containing a piece of parchment upon which is written the prayer that begins Shema, Yisrael., affixed to each right doorpost in a Jew's home.

Midrash-refers to post-Talmudic Jewish legends as a whole.

Mitzvah-commandment, divine precept, a "joining."

Nachman-Rabbi Nachman of Breslov, the great grandson of the Baal Shem Tov, a wandering Hasid who gave discourses on meditation (1772-1811).

Nejesh-Iowest, most physical portion of the human Self.

Ner Tamid-everlasting light.

Neshemah-the non-physical and transcendent part of the Self.

Orthodox Judaism-believes that the Torah and Rabbinics are divinely written. Therefore, all laws in the Torah and Talmud are to be exactly followed.

Passover-first of the major pilgrimage festivals. Celebrates the exodus from slavery toward freedom.

50 The Journal of Trunspersonal Psychology, 1989. Vol. 21, No. I Pirkey Avot-"Ethics of the Fathers," a book in the Mishnah.

Rabbi-lit., "my teacher."

Rashi-i-e great French commentator on the Torah and Talmud, Rabbi Shelomoh Itzohaki (1040-1105).

Rebbe-Hassidic term for spiritual teacher.

Reconstructionism-a fourth branch of Judaism, founded by Mordecai Kaplan (1881-1983). He defined Judaism as an "evolving religious civilization." He felt that the center of gravity needed to shift from the Jewish religion, to the jewish people, and "that the preservation of the religion required that Jews identify with other aspeers of their ancient civiliza­ tion-history, literature, social organizations, folk customs, standards of culture, social and spiritual ideals, and esthetic values" (Sonsino & Syme, 1986,p. 108).

Reform Judaism-a branch of judaism that developed in Germany in the early 1800's;believes all laws are not equally important in the contemporary setting, and therefore placed higher emphasis on moral norms than ritual demands. This was an effort to amend the law, while assuring the preserva­ tion of its spirit.

Rosh Hashanah-the beginning (head) of the year; the first day of the ten days of Penitence, which concludes with Yom Kippur.

Ruach-the portion of the human Self midway between nefesh and neshemah: also spirit, or wind.

Sabbath-the seventh day of the week, the day when God rested from creation. In the Jewish tradition it begins Friday evening at sunset, and ends Saturday evening when three stars can be seen.

Sefer Yetzirah-i- The Book of Creation. Written (anonymous­ ly) sometime between the first and sixth century C.E.

Shavuot-the second of the major pilgrimage holidays. Cele­ brates the day when Moses received the Ten Command­ ments on Mt. Sinai.

Shofar-ram's horn. Blown at the beginning of Rosh HaSha­ nah, and the end of Yom Kippur.

Shekinah~lit., "to dwell;" the Divine presence.

Judaism as a Journey of Transformation 51 Shema-unification prayer.

Shirah-means "song;" sometimes the term refers specifically to the song sung after fleeing Egypt and crossing the Reed Sea.

Shu/chan Aruch-i-« compilation of laws, written in medieval times by Joseph Karo (1488-1575).

Sidrah-weekly Torah portion.

Simchat Torah-the ninth day of the holiday of Succot, A day of great dancing and celebration, as the final Torah portion in Deuteronomy is read, and then the first portion of Genesis.

Succot-the third of the major pilgrimage festivals. The "Feast of Booths," symbolizing freedom, is an opportunity to assess and be thankful for the ingathering of the (internal) harvest.

Talmud-means, literally, "study," or "learning." The most fundamental Jewish text, summarizing the Oral law, com­ pleted about 500C.E. There are two editions, Babylonian and the Jerusalem; the former is considered the more compre­ hensive and authoritative. Talmud consists of the Mishna and Gemara as a single unit, and contains both halakic (legal) and agaddic (narrative) material.

Teshuvah-:« turning, or re-turning to God.

Ttkkuti--tepeu, rectification.

Torah-literally "instruction." Refers in a narrow sense to the Pentateuch, the first five books of the Bible, in a broader sense to all Jewish teachings.

Yetzer ha~rah-evil inclination.

Yetzer tov-vgood inclination.

Yom Kippur~the Day of Atonement, the most holy of the Jewish holidays. The "Sabbath of Sabbaths."

Zohar~"Book of Splendor," a 13th century Spanish mystic's guide, attributed by scholars to Moses de Leon, central to Kabbalism from medieval times. (Traditionalists ascribe it to Simon bar Yochai of the second century).

52 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. / SELECTED BIBLIOGRAPHY ON JUDAISM, WITH SPECIAL ATTENTION TO GOD, MEDlTATION, AND THE MYSTICAL TEACHINGS

General Background Reading on Judaism

BERKOWITZ,E.B.(1987). judaism: An overview. In M. Eliade (Ed.), The encyclopedia of religion. New York: MacMillan. POTOK, C. (1978). Wanderings; History of the Jews. New York: Fawcett. A non-fiction, narrative account offourthousand years of Jewish history. PRAGER,D. & TELUSHKIN,.J.(1981). The nine questions people ask about Judaism. New York: Simon & Schuster. A good introductory book asking relevant questions for modern day Jews: relation to God; why organized religion; relation to Marxism, Christianity, and Humanism; how to start practicing. SMITH, H. (1958). The religions of man. New York: Harper & Row. Chapter on Judaism, pp, 254-300. An excellent overview of Juda­ ism's influence on Western Civilization, and of the Jewish "passion for meaning" in all aspects of life, by one of the world's leading scholars on comparative religions. STEINSALTZ,ADIN.(1980). The thirteen petalled rose:A discourse on the essence of Jewish existence and belief. New York: Basic Books. A clearly written book on the Jewish mystical view of reality, by an individual considered one of the great Rabbinical scholars of our time,

Overview of the Jewish Mystical Tradition

BLUMENTHAL,D.R. (1978). Understanding Jewish mysticism. New York: Ktar Pub1. HOUSe. An excellent anthology with clear commentary on the Merkbah and Zahoric tradition. BLUMENTHAL,D.R.(1982). Understanding Jewish mysticism. Vol. 2. New York: Ktar Publ. House. The philosophical, mystical and the Hasidic tradition. EpSTEIN,P. (1988). Kaballah: The way of the Jewish mystic. Boston; Shambhala. A concise, readable overview of the different mystics and mystical traditions within Judaism. HOFFMAN,E.(1985). The heavenly ladder: The Jewish guide to inner growth. New York: Harper & Row. A well-written book on the Jewish path of self-transformation, with a section devoted to practical, how-to exercises. JACOBS,L. (Ed.) (1977). Jewish mystical testimonies. New York: Schocken Books. An excellent source book providing an anthology of Jewish mystical writings from the original texts (in translation) from the Bible to the twentieth century. SCHOLEM,G. (1961). Major trends in Jewish mysticism. New York: Schocken. The classic historical overview of the field. WEINER, H. (1969). 9 1/2mystics: The Kaballah today. New York: MacMillan. A Rabbi's "journalistic" approach describing encount­ ers and meetings with contemporary mystics.

Judaism as a Journey of Transformation 53 Jewish Prayer and Meditation

KAPLAN,A. (1985). Jewish meditation. New York: Schocken Books. A marvelous, practical book detailing several different types of Jewish meditation, as well as discussing the role of meditation and prayer in Jewish life. DONIN, H. (1980). Topray as a Jew. New York: Basic Books. A well­ written guide to Jewish prayer and the synagogue service. NACHMAN,RABBI.(Avraham Greenbaum, tr.) (1980). Restores my soul. New York: Breslov Research Institute. Beautiful, poetic, writings of the struggle for human transformation and knowing God, by one of the great mystical Rabbis. SCHERMAN,RABBI NOSSON(tr.) (1981). The Siddur. New York: Artscroll Mesorah Publications. The Sabbath service, with instruc­ tions and commentary "from classic Rabbinic sources" and with the intent "to involve the reader in the emotional, spiritual experience of prayer."

Jewish Views of God

SONSINO,R. & SYME, D. (1986). Finding God: Ten Jewish responses. New York: Union of American Hebrew Congregations. An excel­ lent overview of several different views of God expressed through­ out Jewish history, from the Biblical God to Buber's mysticism and the humanism of Fromm. BUBER,M. (1958). I and thou. New York: Scribner. (R. Gregor Smith, tr.). A poetic account, sometimes difficult to penetrate, of Buber's view of God being found in authentic relating and dialogue. HESCHEL,A. (F.A. Rothschild, Ed.). (1959). Between God and man: An interpretation of Judaism. New York: Free Press. Selected readings from one of the outstanding twentieth-century Jewish philosophers and theologians. Discussion of God's need for man; prayer as "an act of spiritual ecstasy," etc. KUSHNER,H. (1981). When bad things happen to good people. New York: Schocken, An easily read, lucid and compassionate view of the relationship between God and human suffering.

Torah, Talmud, Zohar (Introductions)

LEVENSON,J.D. (1985). Sinai and Zion. New York; Harper & Row. Considered the best contemporary introduction to the Jewish view of the Bible. PLAUT,G.P. (Ed.) (1981). The Torah: A modern commentary. New York: Union of American Hebrew Congregations. In addition to the Hebrew and English versions (on the same page), Plaut provides excerpts (gleanings) from a variety of sources, e.g., the Talmud, other commentators (e.g., Rashi), the Baal Shem Tov, etc. Plaut's own commentaries (from the perspective of Reform Judaism) are clear, provocative, and challenging, and show the Torah's relevance to issues of contemporary human beings.

54 The Journal of Transpersonal Psychology, 1989, Vol. 21, No. I STEINSALTZ,A. (1976). The essential Talmud. New York: Basic Books. An introduction and overview ofthe Talmud, summarizing its "main principles as an expression of divine law." SCHOLEM,G. (Ed.) (1977). Zohar: The book of splendor. New York: Schocken. An introduction and selected readings from the Zohar, by one of the acknowledged great Jewish mystical scholars.

Hasidic Stories and Masters

HACOIIEN,S.A. (Ed.) (1976). Touching heaven. touching earth. Tel Aviv: Sadan Publishing. A collection of Hasidic humor and wit. WIESEL, E. (1972). Souls onfire. New York: Summit Books. Portraits and legends of Hasidic masters.

Literature

POTOK,C. (1972). My name is Asher Lev. New York: Fawcett Crest. MrcIlENER, J.A. (1965). The source. New York: Random House. SCHW ARTZ, H. (1985). Elijah's violin and other Jewish fairy talesNew York: Harper & Row.

Other

KUSHNER,L. (1987). The book of miracles; A young person's guide to jewish spirituality. New York: DAHC. This book is subtitled "For parents to read to their children; for children to read to their parents." A lovely book, with wonderful illustrations, to help us "see, hear, and do" with more clarity and understanding. The New Menorah: The P'nai or journal of Jewish renewal. A quarterly newsletter. May be ordered from P'nai Or, 6723 Emlen Street, Philadelphia, PA 19119. SCHACTER,Z. (1983). Thefirst step, A guide to Jewish spirituality by one of the foremost contemporary spokespersons for Jewish re­ newal. May be ordered from P'nai Or, 6723 Emlen Street, Phila­ delphia, PA 19119. STRASSFIELD,M. (1985). The Jewish holidays. New York: Harper & Row. A clear, easy to read, practical guide to the holidays and their meaning. Excellent.

Music

(Below are tapes that have traditional and contemporary Jewish chants, melodies, songs, and meditations which I have found particu­ larly powerful and uplifting.)

CARLEBACH,RABBISaLOMo8877th Avenue, New York, NY 10019 FALCON,RABBI TED& TURNER,CANTORMONTY.Chants for Medita­ tion. Box 1066, Woodland Hills, CA 91315.

Judaism as a Journey 0/ Transformation 55 FRIEDMAN,DEBBIE.Tara Publications, 29 Derby Street, Cedarhurst, NY 11516. ZELLER,RA8BIDAVID.Tapes may be ordered from P.O. Box 170, Efrat, Israel.

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Requestsfor reprintsto: DeaneH.Shapiro,Jr., Departmentof Psychiatryand Human Behavior, University of California, Irvine, Irvine, CA 92717.

Judaism as a Journey of Transformation 59