Thursday, July 13, 2017

Remarks by Prime Minister Yitzhak Rabin on Receiving the Nobel Prize for Peace




Image result for rabin nobel peace prize

Oslo
December 10, 1994


Your Majesties,
Esteemed Chairman and Members of the Norwegian Nobel Prize Committee,
The Honorable Prime Minister of Norway,
My Fellow Laureates, Chairman Arafat and the Foreign Minister of Israel Shimon Peres,
Distinguished Guests,


Since I don't believe that there was any precedent that one person got the Nobel Prize twice, allow me on this opportunity to attach to this prestigious award, a personal touch.
At an age when most youngsters are struggling to unravel the secrets of mathematics and the mysteries of the Bible; at an age when first love blooms; at the tender age of sixteen, I was handed a rifle so that I could defend myself.

That was not my dream. I wanted to be a water engineer. I studied in an agricultural school and I thought being a water engineer was an important profession in the parched Middle East. I still think so today. However, I was compelled to resort to the gun.
I served in the military for decades. Under my responsibility, young men and women who wanted to live, wanted to love, went to their deaths instead. They fell in the defense of our lives.

Ladies and Gentlemen,

Image result for rabin mount scopus 1967In my current position, I have ample opportunity to fly over the State of Israel, and lately over other parts of the Middle East as well. The view from the plane is breathtaking; deep-blue seas and lakes, dark-green fields, dune-colored deserts, stone-gray mountains, and the entire countryside peppered with white-washed, red-roofed houses.

And also cemeteries. Graves as far as the eye can see.
Hundreds of cemeteries in our part of the world, in the Middle East -- in our home in Israel, but also in Egypt, in Syria, Jordan, Lebanon. From the plane's window, from the thousands of feet above them, the countless tombstones are silent. But the sound of their outcry has carried from the Middle East throughout the world for decades.
Standing here today, I wish to salute our loved ones -- and past foes. I wish to salute all of them -- the fallen of all the countries in all the wars; the members of their families who bear the enduring burden of bereavement; the disabled whose scars will never heal. Tonight, I wish to pay tribute to each and every one of them, for this important prize is theirs.
Ladies and Gentlemen,

I was a young man who has now grown fully in years. In Hebrew, we say, 'Na'ar hayiti, ve-gam zakanti' [I was a young man, who has grown fully in years]. And of all the memories I have stored up in my seventy-two years, what I shall remember most, to my last day, are the silences: The heavy silence of the moment after, and the terrifying silence of the moment before.

As a military man, as a commander, as a minister of defense, I ordered to carry out many military operations. And together with the joy of victory and the grief of bereavement, I shall always remember the moment just after taking such decisions: the hush as senior officers or cabinet ministers slowly rise from their seats; the sight of their receding backs; the sound of the closing door; and then the silence in which I remain alone.

That is the moment you grasp that as a result of the decision just made, people might go to their deaths. People from my nation, people from other nations. And they still don't know it.
At that hour, they are still laughing and weeping; still weaving plans and dreaming about love; still musing about planting a garden or building a house -- and they have no idea these are their last hours on earth. Which of them is fated to die? Whose picture will appear in the black frame in tomorrow's newspaper? Whose mother will soon be in mourning? Whose world will crumble under the weight of the loss?

As a former military man, I will also forever remember the silence of the moment before: the hush when the hands of the clock seem to be spinning forward, when time is running out and in another hour, another minute, the inferno will erupt.

In that moment of great tension just before the finger pulls the trigger, just before the fuse begins to burn; in the terrible quiet of the moment, there is still time to wonder, to wonder alone: Is it really imperative to act? Is there no other choice? No other way?
'God takes pity on kindergartners,' wrote the poet Yehudah Amichai, who is here with us this evening -- and I quote his:

'God takes pity on kindergartners,
Less so on the schoolchildren,
And will no longer pity their elders,
Leaving them to their own,
And sometimes they will have to crawl on all fours,
Through the burning sand,
To reach the casualty station,
Bleeding.'

For decades, God has not taken pity on the kindergartners in the Middle East, or the schoolchildren, or their elders. There has been no pity in the Middle East for generations.

Ladies and Gentlemen,

I was a young man who has now grown fully in years. And of all the memories I have stored up in my seventy-two years, I now recall the hopes.

Our people have chosen us to give them life. Terrible as it is to say, their lives are in our hands. Tonight, their eyes are upon us and their hearts are asking: How is the power vested in these men and women being used? What will they decide? Into what kind of morning will we rise tomorrow? A day of peace? Of war? Of laughter? Of tears?

A child is born in an utterly undemocratic way. He cannot choose his father and mother. He 
cannot pick his sex or color, his religion, nationality or homeland. Whether he is born in a manor or a manger, whether he lives under a despotic or democratic regime is not his choice. From the moment he comes, close-fisted, into the world, his fate -- to a large extent -- is decided by his nation's leaders. It is they who will decide whether he lives in comfort or in despair, in security or in fear. His fate is given to us to resolve -- to the governments of countries, democratic or otherwise.

Ladies and Gentlemen,

Just as no two fingerprints are identical, so no two people are alike, and every country has its own laws and culture, traditions and leaders. But there is one universal message which can embrace the entire world, one precept which can be common to different regimes, to races which bear no resemblance, to cultures that are alien to each other.

It is a message which the Jewish people has carried for thousands of years, the message found in the Book of Books: 'Ve'nishmartem me'od l'nafshoteichem' -- 'Therefore take good heed of yourselves' -- or, in contemporary terms, the message of the sanctity of life.

The leaders of nations must provide their peoples with the conditions -- the infrastructure, if you will -- which enables them to enjoy life: freedom of speech and movement; food and shelter; and most important of all: life itself. A man cannot enjoy his rights if he is not alive. And so every country must protect and preserve the key element in its national ethos: the lives of its citizens.

Only to defend those lives, we can call upon our citizens to enlist in the army. And to defend the lives of our citizens serving in the army, we invest huge sums in planes and tanks, and other means. Yet despite it all, we fail to protect the lives of our citizens and soldiers. Military cemeteries in every corner of the world are silent testimony to the failure of national leaders to sanctify human life.

There is only one radical means for sanctifying human life. The one radical solution is a real peace.

Ladies and Gentlemen,

The profession of soldiering embraces a certain paradox. We take the best and the bravest of our young men into the army. We supply them with equipment which costs a virtual fortune. We rigorously train them for the day when they must do their duty -- and we expect them to do it well. Yet we fervently pray that that day will never come -- that the planes will never take off, the tanks will never move forward, the soldiers will never mount the attacks for which they have been trained so well.

We pray that it will never happen, because of the sanctity of life.
History as a whole, and modern history in particular, has known harrowing times when national leaders turned their citizens into cannon fodder in the name of wicked doctrines: vicious Fascism, terrible Nazism. Pictures of children marching to slaughter, photos of terrified women at the gates of the crematoria must loom before the eyes of every leader in our generation, and the generations to come. They must serve as a warning to all who wield power.

Almost all regimes which did not place the sanctity of life at the heart of their worldview, all those regimes have collapsed and are no more. You can see it for yourselves in our own time.

Yet this is not the whole picture. To preserve the sanctity of life, we must sometimes risk it. Sometimes there is no other way to defend our citizens than to fight for their lives, for their safety and freedom. This is the creed of every democratic state.

In the State of Israel, from which I come today; in the Israel Defense Forces, which I have had the privilege to serve, we have always viewed the sanctity of life as a supreme value. We have never gone to war unless a war was forced on us.

The history of the State of Israel, the annals of the Israel Defense Forces, are filled with thousands of stories of soldiers who sacrificed themselves -- who died while trying to save wounded comrades; who gave their lives to avoid causing harm to innocent people on their enemy's side.

In the coming days, a special commission of the Israel Defense Forces will finish drafting a Code of Conduct for our soldiers. The formulation regarding human life will read as follows, and I quote:
'
In recognition of its supreme importance, the soldier will preserve human life in every way possible and endanger himself, or others, only to the extent deemed necessary to fulfill this mission.
'The sanctity of life, in the point of view of the soldiers of the Israel Defense Forces, will find expression in all their actions.'


Image result for rabin rally 1995
Netanyahu protesting against Rabin with a coffin and hangman's rope
For many years ahead -- even if wars come to an end, after peace comes to our land -- these words will remain a pillar of fire which goes before our camp, a guiding light for our people. And we take pride in that.

Ladies and Gentlemen,

We are in the midst of building the peace. The architects and the engineers of this enterprise are engaged in their work even as we gather here tonight, building the peace, layer by layer, brick by brick. The job is difficult, complex, trying. Mistakes could topple the whole structure and bring disaster down upon us.

And so we are determined to do the job well -- despite the toll of murderous terrorism, despite the fanatic and cruel enemies of peace.

We will pursue the course of peace with determination and fortitude. We will not let up. We will not give in. Peace will triumph over all its enemies, because the alternative is grimmer for us all. And we will prevail.

Image result for rabin rally 1995We will prevail because we regard the building of peace as a great blessing for us, for our children after us. We regard it as a blessing for our neighbors on all sides, and for our partners in this enterprise -- the United States, Russia, Norway -- which did so much to bring the agreement that was signed here, later on in Washington, later on in Cairo, that wrote a beginning of the solution to the longest and most difficult part of the Arab-Israeli conflict: the Palestinian-Israeli one. We thank others who have contributed to it, too.
We wake up every morning, now, as different people. Peace is possible. We see the hope in our children's eyes. We see the light in our soldiers' faces, in the streets, in the buses, in the fields. We must not let them down. We will not let them down.

I stand here not alone today, on this small rostrum in Oslo. I am here to speak in the name of generations of Israelis and Jews, of the shepherds of Israel -- and you know that King David was a shepherd; he started to build Jerusalem about 3,000 years ago -- the herdsmen and dressers of sycamore trees, and as the Prophet Amos was; of the rebels against the establishment, as the Prophet Jeremiah was; and of men who went down to the sea, like the Prophet Jonah.

I am here to speak in the name of the poets and of those who dreamed of an end to war, like the Prophet Isaiah.

I am also here to speak in the names of sons of the Jewish people like Albert Einstein and Baruch Spinoza, like Maimonides, Sigmund Freud and Franz Kafka.

And I am the emissary of millions who perished in the Holocaust, among whom were surely many Einsteins and Freuds who were lost to us, and to humanity, in the flames of the crematoria.

I am here as the emissary of Jerusalem, at whose gates I fought in the days of siege; Jerusalem which has always been, and is today, the people, who pray toward Jerusalem three times a day.

And I am also the emissary of the children who drew their visions of peace; and of the immigrants from St. Petersburg and Addis Ababa.

I stand here mainly for the generations to come, so that we may all be deemed worthy of the medal which you have bestowed on me and my colleagues today.

I stand here as the emissary today -- if they will allow me -- of our neighbors who were our enemies. I stand here as the emissary of the soaring hopes of a people which has endured the worst that history has to offer and nevertheless made its mark -- not just on the chronicles of the Jewish people but on all mankind.

With me here are five million citizens of Israel -- Jews, Arabs, Druze and Circassians -- five million hearts beating for peace, and five million pairs of eyes which look at us with such great expectations for peace.

Ladies and Gentlemen,

Image result for rabin rally 1995
I wish to thank, first and foremost, those citizens of the State of Israel, of all the generations, of all the political persuasions, whose sacrifices and relentless struggle for peace bring us steadier closer to our goal.
I wish to thank our partners -- the Egyptians, the Jordanians, and the Palestinians, that are led by the Chairman of the Palestinian Liberation Organization, Mr. Yasser Arafat, with whom we share this Nobel Prize -- who have chosen the path of peace and are writing a new page in the annals of the Middle East.
I wish to thank the members of the Israeli government, but above all my partner the Foreign Minister, Mr. Shimon Peres, whose energy and devotion to the cause of peace are an example to us all.

I wish to thank my family that supported me all the long way that I have passed.
And, of course, I wish to thank the Chairman, the members of the Nobel Prize Committee and the courageous Norwegian people for bestowing this illustrious honor on my colleagues and myself.

Ladies and Gentlemen,

Allow me to close by sharing with you a traditional Jewish blessing which has been recited by my people, in good times and bad ones, as a token of their deepest longing:
'The Lord will give strength to his people; the Lord will bless his people -- and all of us -- in peace.'
Thank you very much.

The assassination of Rabin

The song of peace - שיר לשלום


The end of Netanyahu's all too long, corrupt and destructive rule is coming closer. With mounting scandals and investigations, with several of his closest confidants being interrogated by the police and under arrest, Netanyahu does what he knows best - attacking others, primarily the opposition and the media, calling it a lynch against him.
He is the expert in carrying out lynch, and carries much of the guilt for the instigation that laid the ground work for the assassination of Prime Minster Rabin.

ארון מתים


Netanyahu's rule shall not end the way he and others instigated against the true peace makers, but in shame, and in the renewal of hope and sanity.

Now $9.99 in Kindle

$18 in English or Hebrew on Amazon

Saturday, July 8, 2017

Requiem: A Tale of Exile and Return



Requiem returns us to an eternal theme, a dialogue with Soul, and we know quite well what happens when one dialogues with Soul—we change, consciousness is enlarged, the impossible becomes possible and we no longer are compelled to blindly follow in the deathly path of our forefathers.

Requiem is a fictitious account of a scenario played out in the mind of many Israelis, pertaining to existential reflections and apocalyptic fears, but then, as well, the hope and commitment that arise from the abyss of trepidation. While set in Israel sometime in the present, it is a story that reaches into the timelessness of history, weaving discussions with Heine and Kafka into a tale of universal implications.

Requiem: A Tale of Exile and Return by Erel Shalit
Erel Shalit’s Requiem: A Tale of Exile and Return touched me deeply, deep into the waters of my soul. From that ocean, I will choose to mention a few of the many emerging waves.
The book traces historical events, in which the longing for home can be felt: a real home, a collective home, and the personal and internal home that the author aims at, by means of the narrator of the book, Eliezer Shimeoni.
This is his private odyssey, but in distinction from Ulysses, he chooses not to relate to the siren’s song as merely a danger, but rather as a call to make the journey towards the soul’s home.
Erel Shalit’s narrative has a unique, fascinating and powerful style, which touches you strongly. Particularly, he has a way of leading the reader to grasp complicated historical processes with unusual ease.
Interwoven in a narrative of fiction and seeming non-fiction, we meet familiar figures from philosophy and literature, such as Kafka, who asked his friend Max Brod to burn his books after his death, a wish which, to the great fortune of humankind, the latter did not fulfill. In Requiem the author brings us both to Heine and the burning of books, and back to the fate of Hananiah ben Terdion in the second century.
The story of the second-hand bookshop reminded me of Borges’s famous library; Shimeoni also found refuge in the many old books: “The old bookshop granted an escape into a world of history books and timeworn atlases in which he could sail across the sea of time and continents, where fear and excitement and heroism were free and asked no price. It was a world of books that he could browse but never buy, an odyssey that could only be traveled, but never owned.”
I was carried away by the ruminations of the protagonist who wonders if he was “a mere actor in the play? What he believed to be his own, free and individual will, his personal determination, his choice and his decisions, his own peculiar thoughts, were they nothing but the manifestation of his allocated role, the text he had been given, none of his own creation?” And, “Without soul, there is no water and no liquid, no stream, no steam, and perhaps also no dream, he told himself, almost speaking out loudly. Soul does not have material substance,” says Shimeoni in the book, in his Zen-like reflections. And he is reminded of the film Smoke, based on a script by Paul Auster. The film tells the story of Sir Walter Raleigh who asked Queen Elizabeth in the 16th century, “How do you weigh smoke?” Clever as she was, she supposedly answered him, “How can you weigh smoke? It’s like weighing air or someone’s soul,” we are told. But the narrator contemplates and eventually provides us with the surprising answer.
In Requiem we are presented with two distinct styles of writing, so that we are almost led to believe that two different authors wrote the book. We find not only the narrator of a story, but also the spiritual and lyrical face of the author.
I highly recommend this fascinating and important book, which presents the reader with the simultaneously intellectual and emotional landscapes of Erel Shalit.
                Marcela London, poet, author of The Beginning Was Longing (Hebrew, 2013)

The book is available at Amazon in English and in Hebrew

Monday, June 26, 2017

Stephen Hawking looks for excitement and purpose




Black & White photo of Hawking at NASA.

I do not doubt that renowned physicist Stephen Hawking is extremely intelligent. 
I am not intelligent enough to judge. 
I certainly trust that he knows a lot about the universe – again, my limited understanding of physics and much else does not put me in a position of doubt, and I have no reason to.


However, does that mean that he is right, or that he is wise, or that he necessarily understands humanity better than other social philosophers, critical thinkers, or even physicists – or the laymen among us?

In November 2016 he gave humanity another thousand years left on planet Earth. Half-a-year later he revised and reduced his prediction, and gave humanity only a hundred years.

I have not seen that this revision is based on any empirical or other kind of research, but merely Hawking’s speculations, which with such a quick and drastic change seem more related to his emotions and personal projections - which is fine, unless it hides behind the mantle of science.

“If humanity is to continue for another million years, our future lies in boldly going where no one else has gone before.”

"We are running out of space and the only places to go to are other worlds. It is time to explore other solar systems. Spreading out may be the only thing that saves us from ourselves. I am convinced that humans need to leave Earth," the Cambridge University theoretical physicist explained. “We need to rekindle the excitement of the early days of space travel in the sixties.”

Oops – is he looking for excitement??

Image result for mars spaceship
[Leading nations] should aim to build a lunar base in 30 years’ time and send people to Mars by 2025, he said, and added that the goal would re-ignite the space program, forge new alliances and give humanity a sense of purpose.


“Give humanity a sense of purpose”!!!!!

Well, it is certainly important to look both for excitement and a sense of purpose.
Caring for the well-being of Mother Earth, the Other in this world – nature, wildlife, the other tribe/nation and human being – may be no less exciting and purposeful.


Ecology comes from the Greek oikos, meaning house, dwelling place, habitation. Perhaps we need to make this Earth more of a Home, rather than escaping to other worlds. If we merely repeat our collective behavior rather than learning new approaches, we may be the cause of as much disaster to planet Mars as what we are inflicting upon Mother Earth.




Friday, June 23, 2017

The Human Soul in Transition – an Interview with Bonnie Bright


Now On YouTube

The post-modern condition is characterized by a multitude of perspectives and narratives, challenging the view and the value of central, universal truths.
The changes generated by this existential condition affect the individual as well as society, the experience of interiority as well as the perception of external reality. In cyberspace, the internal and the external sometimes converge, persona and shadow may merge, and the ego’s sense of identity may become detached from its roots in the Self. 
The interview centers around aspects of these changes, and the implications for the human psyche, and was a part of the online "Earth, Dreams, Climate" symposium, at the Depth Psychology Alliance.

Erel Shalit's book The Human Soul (lost?) in Transition, at the Dawn of a New Era is forthcoming.

The Soul of Art by Christian Gaillard




The beginnings of art are lost in the dim reaches of prehistory, eons before humans began recording and codifying their experiences in writing. And yet philosophers, artists, and historians have for centuries noted the intimate and perhaps inseparable relationship between human consciousness and the artistic impulse.

As analyst and professor Christian Gaillard notes, we can see some of the earliest expressions of this intimacy in the cave paintings at Lascaux, and the relationship continues to the present day in the works of modern creators such as Jackson Pollock and Anselm Kiefer. What fascinates Gaillard—and, indeed, what fascinated Carl Jung—is, among other things, the notion that art enables us to explore our inner landscapes in ways that are impossible by any other means.

In The Soul of Art: Analysis and Creation, Gaillard takes readers on a tour of his own “gallery of the mind,” examining works of art from throughout history—and prehistory—that have moved, challenged, and changed him. He also explores instances where particular works of art have proven deeply significant in his or his colleagues’ understanding of their analyses and their ability to serve as capable guides on the journey toward self-awareness.

Reviews
From its origins in Paleolithic caves to Abstract Expressionism and beyond, the essence or soul of art is revealed in this charming book.  The psychology at play within a broad range of artistic imagery is explicated in magisterial fashion by Jungian analyst and professor at the Ecole Nationale Supérieure des Beaux-Arts, Christian Gaillard.   The reader is led stepwise into experiences of complexity and depth through layers of explications of artworks aided by amplification and art-historical erudition.  This volume is destined to become one of the special jewels in the Fay Lecture Series.—Joseph Cambray, Ph D, provost, Pacifica Graduate Institute; past-president of the IAAP

"This book, Gaillard says, "is not the result of a plan." A lucky circumstance, which renders its flow similar to the artistic creation. There is a parallelism between it and analysis: both are healing processes in which the Ego leaves the stage to the Unconscious. Psychoanalysis strives to heal an individual, while the artist wants to render more complete— “to heal” is etymologically connected with “whole”— an image or another collective expression. Both might be imperfect, yet are pillars of an existence looking for meaning. From the caves of Lascaux to Anselm Kiefer, Gaillard traces a splendid bridge between the two."—Luigi Zoja, past president of International Association for Analytical Psychology

“…a brilliant account…a book that sums up a lifetime of encounters with art and imagination.”—Murray Stein, author of Soul – Treatment and Recovery - Murray Stein, author of Soul – Treatment and Recovery

About the Author
CHRISTIAN GAILLARD is a doctor of psychology, training analyst, supervisor, and former president of the French Society of Analytical Psychology. Previously serving as a professor at the École Nationale Supériure des Beaux-Arts in Paris, he was also the founding director of the Cahiers Jungiens de Psychanalyse.


Christian Gaillard has also contributed an extremely interesting chapter on Jung, Neumann and Art to Turbulent Times, Creative Minds (pp. 261-297, with plenty of illustrations):

     The theme, or question, we are about to discuss, is not at all simple: Jung, Neumann and Art. The question is not at all simple, because, as I hope to show, it challenges us to examine certain essentials characteristics of the psychology and work of both Jung and Neumann. 
     We shall proceed in three or four steps - as visually as possible. 
     First of all, I must speak of a wicked misunderstanding. A misunderstanding or misinterpretation we hear repeatedly in our Institutes, our publications, or even in our congresses. It concerns Jung’s relationship to the modern and contemporary arts.
     Hence, we will be looking at some of the works that moved Jung and Neumann, along with their approaches to them. Of course, we will also consider some pages from the Red Book and certain drawings by Neumann.

     Finally, I would like for us to consider a current, and very unexpected, event, which therefore was unknown to Jung and Neumann: the recent public showing of Jung’s Red Book at the last Biennale of Contemporary Art in Venice.


Wednesday, June 7, 2017

Understanding the Israeli psyche




The Hero and His Shadow 
Psychopolitical Aspects of Myth and Reality in Israel



The Six Day War between Israel and Egypt, Syria and Jordan broke out on June 5, 1967, after Egypt had mobilized along the Israeli border, closed the Straits of Tiran to Israeli ships, and Israel was threatened by invasion of Arab forces. After a sweeping victory, Israel came to occupy large neighboring areas, but has since withdrawn from Sinai, Gaza and 40% of the West Bank. However, as victorious as Israel was, relieving the deadly threat, led by then Chief-of Staff Yitzhak Rabin, the prolonged occupation of territory in Judea and Samaria/the West Bank, is detrimental not only to the Palestinians, but to Israeli society as well.

The release of tension resulted in years of denial and inflation, as for instance expressed in the infamous words of General Shmuel Gonen (Gorodish), “We looked Death straight in the eye, and Death lowered its gaze,” (The Hero and His Shadow, p. 20), which crashed into the Yom Kippur War six years later.




 Contents

Preface       The Beggar in the Hero’s Shadow      
Chapter 1    Return to the Source               
Chapter 2    From My Notebook             
Chapter 3    From Dream to Reality             
Chapter 4    Origins and Myths             
Chapter 5    From Redemption to Shadow         
Chapter 6    Wholeness Apart               
Chapter 7    Myth, Shadow and Projection      
Chapter 8    A Crack in the Mask          
Chapter 9    The Death of the Mythical and the Voice of the Soul



Dedication of The Hero and His Shadow

I dedicate this book to those, all too many, whose voices were silenced by man’s evil.
   I dedicate it to those, all too few, who raise their voice against fascism, who speak up in the struggle for peace and reconciliation, especially between Palestinians and Israelis, incessantly on the verge of yet another cycle of violence and hostilities.
   I dedicate it to those who try to hold the vulnerable balance in that ultimate conflict of Abraham between Father and Son, divine and human, idea and implementation, past and future, ego and self.
   I dedicate this book to the daughters and the sons whose future is endangered.



Saturday, June 3, 2017

The Dream and its Amplification on YouTube

The Dream and Its Amplification unveils the language of the psyche that speaks to us in our dreams.

We all dream at least 4-6 times each night yet remember very few. Those that rise to the surface of our conscious awareness beckon to be understood, like a letter addressed to us that arrives by post. Why would we not open it? The difficulty is in understanding what the dream symbols and images mean. Through amplification, C. G. Jung formulated a method of unveiling the deeper meaning of symbolic images. This becomes particularly important when the image does not carry a personal meaning or significance and is not part of a person’s everyday life.

cover image A Giant Dream from an original painting by Howard Fox





The Dream and Its Amplification 
Contents

I.                      The Amplified World of Dreams: Erel Shalit & Nancy Swift Furlotti

II.                    Pane e’ Vino: Learning to discern the objective, archetypal nature of dreams:  Michael Conforti

III.                   Amplification:  A Personal Narrative:  Tom Singer

IV.                   Redeeming the Feminine: Eros and the World Soul: Nancy Qualls-Corbet

V.                    Wild Cats and Crowned Snakes: Archetypal Agents of Feminine Initiation: Nancy Swift Furlotti

VI.                   A Dream in Arcadia:  Christian Gaillard

VII.                  Muse of the Moon: Poetry from the Dreamtime: Naomy Lowinsky

VIII.                Dreaming the ‘Face of the Earth’: Ken Kimmel

IX.                   Coal or Gold?: The Symbolic Understanding of a few Alpine Legends: Gotthilf Isler

X.                    Sophia’s Dreaming Body: The Alchemical Mirror of the Night Sky:    Monika Wikman

XI.                   “The Dream Always Follows the Mouth”: Jewish Approaches to Dreaming: Henry Abramovitch

XII.                  Bi-Polarity, Compensation, and The Transcendent Function in Dreams and Visionary Experience: A Jungian Examination of Boehme’s Mandala - Kathryn Madden

XIII.                 The Dream As Gnostic Myth: Ronald Schenk

XIV.                Four Hands in the Crossroads: Dreams in Times of Upheaval -  Erel Shalit

XV.                  Dreams and Sudden Death: Gilda Frantz

"The Dreams and Its Amplification is a wonderful book for anyone interested in their inner life, their dream life and how the unconscious gives us a map to our lives. 14 different authors, all Jungians, give us a peek into the everyday workings of an analytic practice and dream amplification. Each voice is unique, no two analyst work in exactly the same way, but a common thread runs through the chapters. They all tell us that dreams are important, we need to pay attention, we need to honor this gift from our psyches. If we pay attention and honor our dreams we will be rewarded with a deeper and more meaningful understanding of who we really are beyond our egos.

This book is for both professionals in the field of psychology and the general public. It is accessible, moving and informative. We are given new ways to think about our dreams. If you wake up and ask yourself, "What the heck was that dream about?" this is a book for you. If you have wondered what goes on in those 50 minutes behind closed doors, this a book for you. If you have a curious mind and an open heart, this is a book for you."