Do they allow advance bookings for people who are going to experience a serious bought of the 'Jerusalem Syndrome'? The cure is an interview with Shin Bet.
The Jerusalem Syndrome | Jewish Virtual Library
The
Western Wall is one of Israel's biggest tourist attractions with visitors streaming to its famous stones to pray, take photographs, participate in an
IDF ceremony, attend a
Bar Mitzvah or just to absorb some of the historic and spiritual atmosphere that permeates the ancient site.
Some of those drawn to the Wall are seeking a supernatural experience in the presence of such a religious place. Psychologists identify these people as having the "Jerusalem Syndrome." They include the "would-be" messiahs, misfits, misguided and the spiritually involved.
Those with the Jerusalem Syndrome are literally intoxicated by the Holy City - they revel in the special atmosphere of the Wall past midnight; they delight in the mystical aura they perceive there at night; their psyches are inflamed by the historical holiness in which they feel enveloped. Even though there are other places in Jerusalem which attract similar characters, the Wall remains their favorite, especially among Jews.
The Jerusalem Syndrome was first clinically identified by Dr. Yair Bar El, formerly director of the Kfar Shaul Psychiatric Hospital. Bar El studied 470 tourists who were referred for treatment between 1979 and 1993. On the basis of his work with these visitors, who had been declared temporarily insane, Bar El reached some fascinating conclusions.
The pilgrim-tourists studied demonstrated remarkably similar patterns of disintegration and symptoms generally appeared on the second day of their stay in
Jerusalem, when they began to feel an inexplicable nervousness and anxiety. If they came with a group or family they suddenly felt a need to be on their own and left the others. They would often begin to perform acts of purification, or cleansing, such as immersion in a
mikva (ritual bath). Often the patients changed their clothes in an effort to resemble biblical figures, for example dressing in white robes, because most of them chose to identify themselves with a character from the New or Old Testament. This type of behaviour does not, of course, inevitably lead to hospitalization in a psychiatric ward. Indeed, most of those affected by the Jerusalem Syndrome do not cause any disturbance and are at worst a nuisance or a mild source of amusement. But a certain percentage of the people are severely disturbed and will often behave in a way that demands psychiatric intervention, at least temporarily.
Jerusalem syndrome | The British Journal of Psychiatry
Treatment and recovery
Type III does not usually involve visual or auditory hallucinations. Patients know who they are and do not claim to be anyone else. If questioned, they identify themselves by their real name. However, they ask not to be disturbed in the completion of their mission. Their condition usually returns to normal within 5-7 days; in other words, a short-lived episode followed by complete recovery. These individuals clearly need treatment, and often receive it, but recovery is quite often spontaneous and not necessarily due to the treatment. Experience has taught us that improvement is facilitated by, or dependent on, physically distancing the patient from Jerusalem and its holy places. On the whole, major medical intervention is not indicated; minor tranquillisers or melatonin (as in cases of jet-lag psychosis) usually suffice. Our main treatment strategy is to facilitate return to the group or the renewal of family ties (including with family overseas), or, if deemed appropriate, access to a priest. Crisis intervention psychotherapy plays an important part in the recovery process.
Upon recovery, patients can usually recall every detail of their aberrant behaviour. They are inevitably ashamed of most of their actions, and feel that they have behaved foolishly or childishly. They sometimes describe their conduct as being akin to that of a ‘clown’ or a ‘drug addict’. However, in most cases, they are reluctant to talk about the episode, and it has therefore been difficult to achieve a deeper understanding of the phenomenon. Those who do talk after the episode often talk about a sense of “something opening up inside them”, their body movements suggesting an outward disposition. After this sensation, they feel an obligation to carry out certain actions or to relay their message.
An example is provided by a Swiss lawyer who arrived in Jerusalem on a group tour of the Middle East which included one week in Greece, one week in Israel, and one week in Egypt. He had been perfectly healthy up to the time of the trip, and spent an enjoyable week in Greece. Onset of type III of the syndrome was indicated on his first night in Jerusalem. The subject fitted the three diagnostic criteria perfectly, and the development of the syndrome followed the seven characteristic stages faithfully. The whole process took seven days, after which the syndrome passed. The subject rejoined the tour, enjoyed his visit to Egypt and returned home in good health. Follow-up indicates that since returning home six years ago, the subject has been completely healthy.
So far no plane tickets have been donated, they could come to my place and leave after experiencing a different syndrome (with any luck). As it is the few Jews who will defend their version of the book are the ones that usually go out the door and slam it shut.