Wednesday, April 23, 2014

Three Jungian Books on the Stages of Life

Painting by Susan Bostrom-Wong
http://www.susanbostromwong.com/
From 'The Empty Nest' Series

“The art of life is the most distinguished and rarest of all the arts.”
—C.G. Jung, CW 8, par. 789.

Jung wrote his important essay on The Stages of Life eighty years ago. Daniel Levinson and other life span researchers have called him 'The Father of Life Cycle Studies'.

Three books are briefly presented below, that study aspects of the cycle of life from a Jungian persepctive.

In Midlife
by Murray Stein


Midlife: crisis, anger, change… Drawing on analytic experience, dreams, and myths, Stein formulates the three main features of the middle passage. First an erosion of attachments. Then hints of a fresh spirit - renegade and mischievous - that scoffs at routines. This new spirit disrupts life and alarms family and friends. Finally, with luck, a transformation occurs; life beings anew.

Contents:
  • Hermes, Guides of Souls through Liminality
  • Burying the Dead: The entry into the Midlife Transition
  • Liminality and the Soul
  • The Return of the Repressed
  • The Lure to Soul-Mating
  • Through the region of Hades
  • On the Road of Life after Midlife
Find at Amazon

Jung and Aging
by Leslie Sawin, Lionel Corbett and Michael Carbine, Editors

Possibilities and Potentials for the Second Half of Life
Leslie Sawin, Lionel Corbett and Michael Carbine, Editors
ISBN: 978-1-935528-62-3
270 pp.
Price: $32.95

Aging–what it is and how it happens–is one of today's most pressing topics. Most people are either curious or concerned about growing older and how to do it successfully. We need to better understand how to navigate the second half of life in ways that are productive and satisfying, and Jungian psychology, with its focus on the discovery of meaning and continuous development of the personality is especially helpful for addressing the concerns of aging.

In March 2012, the Library of Congress and the Jung Society of Washington convened the first Jung and Aging Symposium. Sponsored by the AARP Foundation, the symposium brought together depth psychologists and specialists in gerontology and spirituality to explore the second half of life in light of current best practices in the field of aging. This volume presents the results of the day's discussion, with supplementary perspectives from additional experts, and suggests some practical tools for optimizing the second half of life.

CONTENTS:
  • Foreword                                                                       Aryeh Maidenbaum 
  • Introduction                                                                   Leslie Sawin 
PART I THE SECOND HALF OF LIFE: A TIME OF GROWTH AND NEW MEANING
  • CHAPTER ONE: 
  • The Case for a Jungian View of Aging                         Leslie Sawin 
  • CHAPTER TWO: 
  • Successful Aging: Jungian Contributions to
  • Development in Later Life                                            Lionel Corbett 
PART II PSYCHOLOGICAL PERSPECTIVES ON NAVIGATING THE SECOND HALF OF LIFE
  • CHAPTER THREE: 
  • Emergence and Longevity: Some Psychological
  • Possibilities of Later Life                                              Joseph Cambray 
  • CHAPTER FOUR: 
  • Intimations in the Night: The Journey toward
  • a New Meaning in Aging                                              Michael Conforti 
  • CHAPTER FIVE: 
  • An Adaptive Perspective on Aging                               Robert Langs 
PART III GERONTOLOGICAL PERSPECTIVES ON SUCCESSFUL AGING
  • CHAPTER SIX: Opportunities for Ongoing
  • Jungian-Gerontological Partnership                             Michael E. Carbine 
  • CHAPTER SEVEN: 
  • The Whole-Person Services Model and
  • the Second Half of Life                                                Kelley Macmillan 
  • CHAPTER EIGHT: 
  • The Central Role of Creativity in Aging                       Gay Powell Hanna 
  • CHAPTER NINE: 
  • Some Thoughts on Aging Well                                    Mary A. McDonald 
PART IV FINDING MEANING: SPIRITUALITY IN THE SECOND HALF OF LIFE
  • CHAPTER TEN: Conscious Aging
  • as a Spiritual Path                                                        Melanie Starr Costello 
  • CHAPTER ELEVEN: 
  • Spirituality and Relationship in Later Life                    Jerry M. Ruhl and Roland Evans 
  • CHAPTER TWELVE: 
  • For Every Tatter in Our Mortal Dress:
  • Stayin' Alive at the Front of the Mortal Parade            James Hollis 
  • CHAPTER THIRTEEN: 
  • A Jungian Approach to Spirituality in Later Life           Lionel Corbett 
Find at Amazon

The Cycle of Life: Themes and Tales of the Journey

“The art of life is the most distinguished and rarest of all the arts.”
—C.G. Jung, CW 8, par. 789

In the first half of life, the task of the young traveler is to depart from home, to step out into the world in search for his or her adventure, to find his or her own individual path. However, in the second half, we find ourselves on what often amounts to a very long journey in search of Home. In many a tale, the hero, for instance Gilgamesh, sets off on his road to find life’s elixir, while other stories, such as the Odyssey, revolve around the hero’s long and arduous journey home.

This archetypal journey of life is constantly repeated along the never-ending process of individuation. We find ourselves returning to this venture repeatedly, every night, as we set out on our nightly voyage into the landscape of our unconscious. Many dreams begin by being on the way, for instance, “I am on my way to …,” I am driving on a road that leads into the desert …,” I am walking through one room after the other in a long corridor-like building …,” “I am walking towards my office, but it looks different than in reality,” “I walk on the pavement and on the opposite side of the street someone seems to follow me …,” “I go down into an underground parking…,” “I am in my car, but someone I don’t know is driving,” or, “I have to go to the place from where I came ...”

Prominently, we are familiar with the journey of Dante, who at the very beginning of his Divine Comedy finds himself “Midway along the journey of our life.”

A partial list of topics explored in The Cycle of Life include:

I. The Journey
  • Stages and Seasons
  • Jung’s Stages of Life
  • All the World’s a Stage, and a Stage of Life
  • Being on the Way—A Way of Being
  • Hermes and the Journey: Being on the Way
  • Backward and Forward
  • The Crossroads
  • + more
II. The Child
  • The Child in the Mirror
  • Psychotherapy and Childhood
  • The Divine Child
  • From Divine to Human
  • Eros, Psyche and Pleasure
  • + more
III. The Puer and the Puella
  • Between Shame and Fear
  • Wine, Spirit and Fire
  • Prometheus—the Thoughtful Thief
  • + more
IV. The Adult
  • King on Earth
  • Boundaries of Reality
  • Celestial Jerusalem—Terrestrial Jerusalem
  • The King who Refuses to Die
  • The Dried-up Earth
  • The Limping Ego
  • The Empty Shell
  • + more
V. i. The Senex

V. ii. Homage to Sophocles

V. iii. The Last Chapter: Self and Meaning
  • Ancestral Roots
  • An Oak and an Acorn
  • We Are All Beggars, Are We Not?
  • A Book in Order
  • + more
Find at Amazon

Wednesday, April 16, 2014

In the Beggar's Outstretched Hand

We all react when we see the beggar in the corner of the streets, stretching out his, or her, hand, begging us for a small contribution.

We may react by turning away, passing by as if we didn’t see, or we may give him something in order to quiet our conscience, or in order not to be bothered any more, or we may give out of compassion, or we may refrain from giving because it contradicts our social norm that “a man shall earn his living” and we should not encourage begging as a way of living.

There are plenty of stories about the beggar who after his death is found to have accumulated a fortune. These stories may be true or sometimes not, in the material sense, but they do carry an essential truth pertaining to the archetypal aspect of the beggar. The beggar out there in “real life” is a reversal of the beggar in our soul; his or her poverty is a reversal of the treasure of the beggar who dwells in our interiority.

While the real life beggar asks for something, the beggar as an archetypal image that reflects a deep layer of our soul does not ask anything from us. He, or she, does not even beg to be seen. The beggar does not carry a persona, that outer layer or mask of appearance, that social face we need to carry. No, the soul-image IS, truly, the persona. Persona, like person, comes from the Latin per sonare, by means of voice. The beggar whispers that Voice from within, which so easily goes unheard.

If in outer life we may pass by the beggar as if we didn’t see him, internally we often don’t hear his voice, simply because we don’t stop to listen, to listen to our own call, to our personal vocation.

While in consciousness we may have formulated a principle or an attitude towards beggars and begging, whether to see or not to see him/her, it is infinitely more difficult to realize that the inner beggar, who stands at the gateway to our innermost self, the kernel of our wellspring, does not ask anything of us. It is entirely up to myself whether I will stop, stay and reflect, and to hear his Voice, calling on me merely by the whisper of the wind, and to see the microcosm that hides in the nothingness of the beggar’s outstretched hand.

Cover image by Susan Bostrom Wong

Wednesday, April 9, 2014

A Passover Tale

Exodus and the Crossing of the Red Sea wall painting
from the Dura-Europos Synagogue, Damascus, Syria, third century 

The Jewish spring holiday of Pesach, Passover, or the Feast of Unleavened Bread, begins on the 15th day of the month of Nisan, the first month in the Hebrew calendar's festival year, on the night of the full moon after the vernal equinox. This year, the eve of Pesach is celebrated on Monday, April 14.

A legend tells us that at the very moment the children of Israel went into the Red Sea, Mount Moriah began to move from its place, along with the altar for Isaac that had been built upon it. The whole scene had been arranged before the creation of the world. Isaac was bound and placed upon the altar, and Abraham raised his knife.

Far away, at the Red Sea, God said to Moses, “Moses, My children are in distress, the sea is blocking their path and the enemy is pursuing them, and you stand so long praying?” Moses asked God, “What should I be doing?” God said, “Raise your staff!” Moses lifted his staff, the waters of the Red Sea parted, and on Mount Moriah the voice of the angel went forth and said to Abraham, “Do not raise your hand against the boy, or do anything to him” (Gen. 22: 12).
(A midrash from Mekhilta de-Rabbi Ishmael)

The two events, the Parting of the Red Sea and the Binding of Isaac, do here not take place along the timeline of history, but are synchronistically juxtaposed.

In both cases, God tells his earthly representatives to raise the knife or staff:
In the one case, God asks Abraham to reaffirm their covenant by the sacrifice of the son. The actual deed of sacrifice to the gods is then exchanged for its symbolic representation, which is a significant stage in the process of civilization and acculturation.
 In the other case, God tells Moses to stop praying and raise his staff, to do the actual deed of parting, of dividing, of differentiating the sides, which is an essential act of consciousness (separating this from that, for instance to know good from evil).
Both take place simultaneously. The one does not follow the other, and one does not take place at the exclusion of the other. The sacrifice, not as a concrete deed but as a meaningful reaffirmation of the transcendent dimension, beyond the acts of the ego, enables depth and soulfulness. However, consciousness and the actual deeds of humans in the realm of ego-reality, are equally necessary, and required for the manifestation of the soul.

From the Haggadah of Arthur Szyk

The following are excerpts from the novella Requiem: A Tale of Exile and Return (also available in Hebrew as חזרה: סיפור של גלות ושיבה):
. . . .

Truth was, Shimeoni essentially agreed with Derrida on many points, such as his interpretation of Abraham’s covenant with God of circumcision.

The Divine Father’s archetypal scar inflicted by generations of fathers of the flesh on generations of consent-less Jewish boys seemed to Professor Shimeoni, as indeed to Derrida, to be a repetition-compulsion, rather than the profound internalization of memory.

He recalled Yosef Hayim Yerushalmi’s epic work Zakhor, wondering if the Jews don’t merely repeat the trauma when they cross the desert every Passover – outside of the Land of Israel even repeating the hegira a second night, perhaps to ensure that the Jews of the Diaspora do arrive to the Promised Land...

“Does not compulsive repetition constitute the dangerous engine of fundamentalism?” he wondered, “in contrast to an enlightened process of internalized memory, in order to liberate the trauma.” Is this not the very opposite of that monumental cultural transition when the knife is taken out of Abraham’s hand, turning the actual, concrete sacrifice of Isaac into the acculturated representation by his Binding, the akedah?

The knife need not actually cut, in order for man to humbly bow before the transcendent image of God. Shimeoni adhered to Einstein’s view of God, as when he says that the religious attitude is the knowledge and emotion “of a knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty,” and when he expresses his belief in the God of Spinoza “who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with the fates and actions of human beings.”
. . . .

Truly, he repeated to himself, the binding of Isaac signifies this striking cultural transition from literalness to symbolic representation.
God told Abraham there is no need for complete sacrifice, only a sacrifice of the complete (shalem), in order to be seen (yireh), to be recognized, to be named, to become completely human. He will suffice with sacrifice-by-proxy.

Rather than being trapped in the harsh reality of actual deed, reality can be transformed into images; rather than slaying the flesh of the son, the soul can expand by the creation of images that represent reality. By substituting the sacrificial animal for the actual son, the story of the akedah represents the separation of meaning from act, which is essential to culture and civilization.

But war is the destruction of representation and civilization, said Eli to himself, thereby arguing with Heraclitus that War is the Father of All. The tragedies on the battlefield are all too real and irreversible, and the essence of trauma of battle and war and Holocaust, is the loss of the representative symbol – all that remains is the hellish repetition of trauma.
. . . .

Nothing represents the loss of symbolization more than the survivor from hell who holds on to a dry slice of bread. In hell, there are no mirrors and no images, no images in the mirror, only the bare walls of suffocation. In the cruel reality of war, the knife is raised and the angels circle above, repeatedly descending, attempting to divert the hand that holds the knife from descending upon the son, until the angels have all gone, and the son is no longer bound but sacrificed, the knife ripping out the soul of life and Isaac laughs no more.

Happy Easter - Happy Passover!

Erel Shalit's books can be found at Amazon, Barnes and Noble, and at Fisher King Press.


Monday, March 31, 2014

יונג בראי הקולנוע Jung and Cinema at Bar Ilan



Woody Allen's Match Point
with a lecture by Jungian Analyst Nethanel Perry
Chance or Fate
( in Hebrew)

בית הספר לעבודה סוציאלית ע"ש לואיס וגבי וייספלד
היחידה ללימודי המשך 
יונג בראי הקולנוע
הזמנה לערב פתוח לעיון בתורתו של יונג
ביום שני 12.5.2014
לובי ביה"ס לעבודה סוציאלית, בניין 213 קומת קרקע, חדר 002.
Woody Allen Match Point

בתכנית:

18:30-18:45   פתיחה ודברי ברכה
                דר' אראל שליט, פסיכולוג קליני ופסיכואנליטיקאי יונגיאני ומרכז התכנית
18:45-20:45   הקרנת הסרט "נקודת מפגש" של הבימאי וודי אלן
20:45-21:00   הפסקת קפה
21:00-21:30   מקריות לעומת גורל – "יד המקרה או יד מכוונת"
                        נתנאל פרי, פסיכולוג קליני ופסיכואנליטיקאי יונגיאני מנחה
21:30-22:00   שאלות ודיון עם הקהל
מפגש עם אורחים, תלמידים ומורים של התכנית לפסיכותרפיה בגישה האנליטית של יונג.
במהלך הערב ימסרו פרטים באשר להרשמה למחזור הבא של הלימודים בתכנית.
ההשתתפות אינה כרוכה בתשלום, אך יש לאשר הגעה במזכירות היחידה
ובטלפונים   03-5318211,  03-5317265

פרטים נוספים על התכנית לפסיכותרפיה בגישה האנליטית של יונג באתר היחידה

Monday, March 24, 2014

Circumcision and Circumfessions


The Hands of Dr. Moore - Diego Rivera 

Norwegian nurses seek circumcision ban, says a Haaretz headline.

Norway’s union of nurses urged the government last month to ban non-medical circumcision of boys under 15. “We need to gain acceptance for setting a minimum age limit of 15-16 years for circumcision, so that the boy himself can decide,” its director, Astrid Grydeland Ersvik said.

In her interview, Grydeland Ersvik said that although “the Jews are a small group in Norway, they have been allowed to influence the debate on this issue.”

(Isn’t that democracy? That even minority groups are allowed to express their opinion…) 

She drew parallels between female genital mutilation, which is forbidden in Norway, and ritual circumcision of boys. “If we get a law that allows this in boys while it is illegal in girls, then this is discriminatory,” she said.

(Poor girls being discriminated against? Perhaps the nurse would need some advanced education about the subject, and the difference between female genital mutilation and circumcision …)

I would suggest as a first step:
1. Check with all circumcised Jewish boys/men over age 15 (and in Norway 5-10 Jews are circumcised a year), if they would have preferred not to have been circumcised. In case a majority is fine with having been circumcised, please do allow that minority of ten to express their opinion. 
2. Of those who are fine with having been circumcised, check how many would have preferred NOT to be circumcised at the age of eight days, but would have liked to make the decision when they are 15, to be circumcised in adulthood.
The following are excerpts of my colleague Professor Shimeoni’s ruminations on circumcision, as reported in the novella Requiem: A Tale of Exile and Return.

"While he had no reason to be arrogant, Eli Shimeoni did feel sarcastic toward the somewhat sad and futile attempts, such as Derrida’s effort late in life to come to terms with his Judaism. Truth was, Shimeoni essentially agreed with Derrida on many points, such as his interpretation of Abraham’s covenant with God of circumcision.

The Divine Father’s archetypal scar inflicted by generations of fathers of the flesh on generations of consent-less Jewish boys seemed to Professor Shimeoni, as indeed to Derrida, to be a repetition-compulsion, rather than the profound internalization of memory. He recalled Yosef Hayim Yerushalmi’s epic work Zakhor, wondering if the Jews don’t merely repeat the trauma when they cross the desert every Passover – outside of the Land of Israel even repeating the hegira a second night, perhaps to ensure that the Jews of the Diaspora do arrive to the Promised Land...

“Does not compulsive repetition constitute the dangerous engine of fundamentalism?” he wondered, “in contrast to an enlightened process of internalized memory, in order to liberate the trauma.” Is this not the very opposite of that monumental cultural transition when the knife is taken out of Abraham’s hand, turning the actual, concrete sacrifice of Isaac into the acculturated representation by his Binding, the akedah?

The knife need not actually cut, in order for man to humbly bow before the transcendent image of God. Shimeoni adhered to Einstein’s view of God, as when he says that the religious attitude is the knowledge and emotion “of a knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty,” and when he expresses his belief in the God of Spinoza “who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with the fates and actions of human beings.”

The meaning of sacrifice, rather than its execution, is made sacred by proxy and by understanding, rather than deed. So why was there a need, from which, in spite of his doubts, he could not free himself, to physically cut, in order to preserve the covenant? Eli wondered if his phobic fear of knives, and his fainting spells when seeing blood pour out of the body from even the slightest cut, may have begun on this fateful eight day of his covenant with God. Out of sheer fear, Eli sometimes thought that in self-castrating circumcision he would have to cut off the El, the very God in his name, and remain with a mere “i,” sometimes inflated to a capital I.

Remaining a tiny “i,” his mind wandered around the hills of Jerusalem, his thoughts circling down to where the city reclines, attempting to hold the tension between the harsh stones and the reflection of multi-colored light. From its heart, the ancient city pounds and pulsates along the arteries of its narrow lanes and alleyways. If you put your thumb to the chest, he thought, just left of center, you will feel the exhilaration, turmoil and pain around the Temple Mount. Within the tiniest of physical space, barely covered by the fingerprints of your thumb, within a mere square kilometer, one third of a square mile, you find the sacred basin of the Shekhinah, the Son of Man and the peacock’s tail of al-Buraq, The Flying Horse.

Behind the Wall of Tears, the timeline descends from the mosque to the Temple of Jupiter to the pigeon-sellers, to the Temple and yet the one before, right down to the altar of worship and sacrifice. It is here, at the point of the needle, where history and legend merge at the very hub of indistinguishable uncertainty, that the awe-inspiring drama of the sacrifice of Isaac supposedly took place. What terrifying, formidable lesson did God want to teach Abraham, when he told him to go forth to the land of Moriah and offer his son Isaac for a burnt offering?"

From Requiem: A Tale of Exile and Return

Dear Astrid Grydeland Ersvik, Director of the Norwegian Nurses, please do not to be confused by the above circumfessions, to borrow Derrida's term, but please do carry out the poll I suggest above.

My guess is that you will find not a few circumcised (men) who 1. are quite ok with that, and 2. who prefer to have had it done as infants and not as adult men.

It may of course be that this is a way that Jewish men sacrifice the infant in themselves, a self-imposed sacrifice of the divine child in its eternal bliss, which then paradoxically is, as well, a blood-sacrifice that connects with Divinity, but here we might descend too far into the metaphysics of savage paganism, which will require empirical research to explore its actual consequences regarding the development of the maturation process.

Requiem: A Tale of Exile and Return, and my other books, can be found at Amazon, Barnes and Noble, and at Fisher King Press.

"Writing a book is a horrible, exhausting struggle, like a long bout of some painful illness. One would never undertake such a thing if one were not driven on by some demon whom one can neither resist nor understand," says George Orwell.

I personally love to be driven by that demon, bow and submit to it, follow its lead. I find the true pain and illness is when I have to brush it aside, struggle against it, and let the obligations of everyday life nearly deny its existence.

The many readers of my books is a wonderful reward, and I am grateful to you, my readers, who find ways to often comment so beautifully - in letters, reviews, and personal communications.

THANK YOU! Erel Shalit


Wednesday, March 19, 2014

The Jung-Neumann Letters


SAVE THE DATE!
A Book Launch and International Conference
24-26 April 2015, Kibbutz Shefayim, Israel 


The long awaited publication of the Correspondence between C.G. Jung and Erich Neumann promises to be a landmark event in the history of analytical psychology. The Jung-Neumann Letters, edited by Martin Liebscher, is due to be published by Princeton University Press early spring 2015. To mark this important event, an international conference is being planned, to be jointly sponsored by The Foundation for the Works of C.G. Jung, the Neumann family, The Philemon Foundation, The International Association of Analytical Psychology, and The Israel Institute of Jungian Psychology.

This collection of more than one hundred letters between the two men spans nearly three decades, from 1934 on the eve of Neumann’s arrival in Tel Aviv until his premature death in 1960. The letters reveal an intense and intimate encounter between two brilliant minds. Respectfully, yet in a most straightforward way, Jung - the founder, pioneer and wise elder - and Neumann - the courageous and bold younger thinker – reflect upon a broad spectrum of theoretical, clinical and cultural issues, including Jewish and Biblical themes, as well as anti-Semitism and Nazism.

The invited speakers for this conference will present recent discoveries and new perspectives pertaining to the correspondence, the relationship between Jung and Neumann, and the broad range issues they discussed.

In addition, this will be a celebration of Neumann’s unique and precious contribution to analytical psychology and cultural studies. Scholars and clinicians will present the latest views on many aspects of Neumann’s work, pertaining to psychological theory and clinical issues as well as to the arts and culture.

Greetings and lectures will include presentations by the President of the IAAP, Tom Kelly; the President of The Philemon Foundation, Judith Harris; by the Executive Director of The Foundation for the Works of C.G. Jung, Dr. Thomas Fischer; by Prof. Micha Neumann, the son of Erich Neumann; by Dr. Martin Liebscher, the Editor of the Correspondence; by Professor Paul Mendes-Flohr, by Dr. Murray Stein, former President of the IAAP and ISAPZurich, and other internationally renowned scholars and analysts.

The conference will appeal to clinicians and analysts, to scholars and academicians in the humanities from around the world, and to the general public with an interest in Jungian studies. It will take place in the pleasant country setting at the hotel and conference center of Kibbutz Shefayim, 20 minutes north of Tel Aviv, the home of Erich Neumann.

Further details will be forthcoming

Friday, March 14, 2014

Jungian Psychotherapy at Bar Ilan פסיכותרפיה יונגיאנית בבר אילן

Jungian Psychotherapy Program at Bar Ilan University
Studies conducted in Hebrew
 
Howard Fox: A Giant Dream

ההרשמה החלה לתכנית תלת-שנתית

פסיכותרפיה בגישה האנליטית של יונג
 

אוכלוסיית היעד

אנשי מקצוע בתחומי הטיפול; בעלי תואר שני בעבודה סוציאלית, פסיכולוגיה, פסיכיאטריה, ובעלי תואר שני בטיפול ביצירה והבעה וקרימינולוגיה קלינית.

מטרת התכנית

התכנית מיועדת להכשיר אנשי מקצוע, לטפל באמצעות פסיכותרפיה עפ"י הגישה האנליטית של יונג. התכנית תקנה היכרות מעמיקה עם תורתו של יונג ודרך יישומה. ההוראה וההדרכה ינתנו ע"י מיטב האנליטיקאים היונגיאניים בארץ.

ועדת ההוראה

מרכז אקדמי: ד"ר אראל שליט, פסיכולוג קליני ואנליטיקאי יונגיאני בכיר

ד"ר אברמוביץ יהודה, פסיכיאטר, מנהל מחלקה בבאר יעקב, אנליטיקאי יונגיאני בכיר

ד"ר באומן אבי, פסיכולוג קליני ואנליטיקאי יונגיאני בכיר

גב' פורת רינה, פסיכולוגית אנליטיקאית יונגיאנית בכירה

רשימת המרצים והמדריכים המלאה מופיעה בפירוט התכנית באתר היחידה ללימודי המשך.

תעודה

לעומדים בהצלחה בדרישות התכנית תוענק תעודה המאשרת סיום לימודי פסיכותרפיה בגישת הפסיכולוגיה האנליטית של יונג, מטעם היחידה ללימודי המשך של ביה"ס לעבודה סוציאלית ע"ש לואיס וגבי וייספלד, אוניברסיטת בר-אילן.

התכנית מוכרת ע"י האגודה לפסיכותרפיה פסיכואנליטית.

מבנה התכנית

הלימודים יתקיימו במשך שלוש שנים במתכונת משולבת של קורסים תיאורטיים, סדנאות חווייתיות, סמינר קליני והדרכה קבוצתית, בימי שני, בשעות 15:00-20:30 בשנה הראשונה, ובשעות 13:00-20:30 בשנה השנייה ובשנה השלישית. סה"כ 572 שעות.

על הסטודנט להתחיל הדרכה פרטנית בשנה הראשונה ולהמשיכה עד לסיום התכנית.

פרטים נוספים והרשמה:

היחידה ללימודי המשך, ביה"ס לעבודה סוציאלית ע"ש לואיס וגבי וייספלד, אוניברסיטת בר-אילן

טלפונים: 03-5317265, 03-5318211

פקס': 03-7384043        דוא"ל: cont.education@mail.biu.ac.il


Freud and Jung in the Alchemical Laboratory