Ethno-therapy

Ethnotherapy is the proactive structuring of Jewish traditional teachings as self-discovery experiences leading toward spiritual well-being and ongoing personal creativity.

It is ethnic in the sense that it draws from the richness of our Jewish historic background. It is therapy in that it has as its goals the achievement for the individual a sense of self-unity and integrity, both in relation to God and to his fellowman. It is Ethno-therapy in that anything that leads the individual to a more positive self-identification is therapeutic.

-Rabbi Nicolas L. Behrmann

Sacred Aging

“Just to be is a blessing. Just to live is holy.” Heschel

Rabbi Heschel ‘s speech to the White House Conference on Aging was entitled, “To Grow in Wisdom”. His words, “Just to be is a blessing^. Just to live is holy”, were intended to serve as an antidote to the idolatry of youth and the “twin phenomena of our civilization, contempt for the old end the traumatic fear of getting old.”

Heschel wrote: “Old age is a major challenge to the inner life; it takes both wisdom end strength not to succumb to it. According to all the standards we employ socially, as well as privately, the aged person is condemned as inferior. ^in terms of manpower he is s liability, p burden, s drain on our resources. Conditioned to operate as s machine for making and spending money, with all other relationships dependent upon its efficiency, the moment the machine is out of order and beyond repair, one begins to feel like a ghost without a sense of reality. The aged may be described as a person who does not dream any more, devoid of ambition, and living in fear of losing his status. Regarding himself as a person who has outlived his usefulness, he feels as if he had to apologize for being alive.” (Growing in Wisdom)

“Old age has the vicious tendency of depriving a person of the present. The aged thinks of himself as belonging to the past. But it is precisely the openness to the present that he must strive for. The marvel is discovered in celebration… all it takes to sanctify time is God, a soul and a moment.” (Heschel’s speech to the White House Conference on Aging)

How poignant are Abraham Heschel’s words:  ”The goal is not to keep the old man busy, but to remind him that every moment is an opportunity for greatness.” He continued, “Inner purification is at least important as hobbies and recreation. The elimination of resentments, of residues of bitterness, of jealousies and wrangling, is certainly a goal for which one must strive.” And, “Only a few people realize that it is in the days of our youth that we must prepare for old age.”

Heschel wrote, “The tragedy is that old age comes upon us as a shock for which we are unprepared. If life is defined exclusively in terms of functions and activities, is it still worth living when these functions and activities are sharply curtailed?” Of course, there is the related question of the worth of “life defined exclusively in terms of functions end activities.”

Could Judaism be Ethno Therapy for Future Shock?


“The Synagogue is the sanctuary of Israel, born of Israel’s longing for God. Throughout our wanderings it has endured as a stronghold of hope and inspiration, teaching us the holiness of life and inspiring in us a love of all humanity” (1) Such is the liturgical expression of the function of the synagogue in our people’s past.

As we look toward the Jewish future, it would be appropriate to view the synagogue in more futuristic terms.

Future Shock

The synagogue in essence is to serve the Jewish people as the absorber of “future shock” by providing an environment for its members to experience a stability which at the same time supports change. Alvin Toffler popularized “future shock” as a means of putting a handle on the ‘phenomena of coping with increasingly rapid technological, social and personal change.

Toffler defines “future shock” as “the distress, both physical and psychological, that arises from an overload of the human organism’s physical adaptive systems and its decision-making process,”(2) or in simpler terms, “Future shock is the human response to overstimulation.”(3]

Toffler’s “future shock” concept may be approached from two perspectives. Firstly, recent studies conducted point to the likelihood of sickness following an individual’s undergoing a great deal of stress due to changes in one’s life. It is now “possible to show in dramatic form that the rate of change in a person’s life – his pace of life – is closely tied to the state of his health.” |1|) Secondly, culture shock is that “profound disorientation suffered by the traveler who has plunged without adequate preparation into an alien culture “(5) in which he is “forced to grapple with unfamiliar and unpredictable events, relationships and objects. His habitual ways of accomplishing things…are no longer appropriate… in this setting fatigue arrives more quickly than usual.”(6)

Toffler’s thesis is that the speeding up of the rate of change in our society is bringing with it increased stress with concomitant illness and fatigue. What culture shock is to the traveler, future shock is to those who stay at home!

The synagogue is the Jewish institution that is best able to provide support for its people to deal with future shock. The synagogue historically provided the Jewish people with important antidotes to the phenomena of culture shock and the crises of personal and seasonal change.

Link to Ethnotherapy Revisited

https://www.linkedin.com/pulse/jewish-ethnotherapy-revisited-nicolas-behrmann-rabbi-pmp/

Link to Ethnotherapy Framework

https://www.linkedin.com/pulse/therapy-framework-jewish-ethnotherapy-nicolas-behrmann-rabbi-pmp/

Link to Rabbi as Ethnotherapist https://www.linkedin.com/pulse/rabbi-ethnotherapist-nicolas-behrmann-rabbi-pmp/

Jewish Religious Education as Ethnotherapy – an early 1970’s approach

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