Requiem: A Tale of Exile and Return- a new publication by Erel Shalit

With Great Pleasure Fisher King Press is pleased to present:
Requiem: A Tale of Exile and Return by Erel Shalit

Dear friends and colleagues,

I am pleased to share with you the announcement of my newly published novella, Requiem: A Tale of Exile and Return, in which I have fictionalized my ruminations on issues of exile and return.

The razor-sharp edge of religious beliefs and national conflict, of shadowy projections and existential anxiety, that characterize Israel and its neighbors, gives rise to a particular blend of archetypal fate and personal destiny, of doubt and conviction, despair and commitment, of collective identity and personal choice. However, I do believe that the essence of my wonderings reach beyond the shores of the eastern Mediterranean or Jewish tradition. I believe the tension between a sense of exile and return, belongingness and estrangement, are universal aspects, certainly in our post-modern world.

While Israeli reality provides the external context, the story serves, as well, as a metaphor for the exile and return of the soul, which necessarily is a journey through shadowy valleys.


With gratitude,
Erel Shalit

Download a free pdf sampler of Requiem: A Tale of Exile and Return
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Erel Shalit is a Jungian psychoanalyst in Ra’anana, Israel. He is a training and supervising analyst, and past president of the Israel Society of Analytical Psychology. He is the author of several publications, including Enemy, Cripple, Beggar: Shadows in the Hero’s Path, The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel, and The Complex: Path of Transformation from Archetype to Ego.

All of Erel Shalit’s titles and many more Jungian psychological publications are available for purchase at the Fisher King Press Online Bookstore or by phoning 1-800-228-9316 in the US and Canada, or 1+831-238-7799 from abroad.

Requiem ISBN 978-1-926715-03-2 can be purchased at Amazon or directly from the Fisher King Press Online Bookstore.

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Erel Shalit's articles recently published in the Encyclopedia of Psychology and Religion

The Encyclopedia of Psychology and Religion, has now been published by Springer, New York edited by David Leeming, Kathryn Madden and Stanton Marlan).

I have contributed three articles, Dreams in the Old Testament (Vol. 1, pp. 251-53), Jerusalem (Vol. 1, pp. 449-451) and Sacrifice of Isaac (Vol. 2, pp. 809-811).

The following is an excerpt from my entry on the Sacrifice of Isaac:

Sacrifice of Isaac by Erel Shalit

The sacrifice of Isaac, in Hebrew the akedah, i.e., the binding of Isaac, is one of the Bible’s most dramatic stories. In its extreme brevity, the narrative is an archetypal skeleton, not fleshed out by personal details or human feelings. It thus lends itself to innumerable theological explanations, philosophical readings and psychological interpretations.

God tells Abraham to go to the land of Moriah (possibly meaning the land of the Amorites, the land of worship, or the teaching-place of God) and offer his beloved son Isaac for a burnt offering. Abraham does not question his God, with whom he has sealed a covenant. He has been promised that he will ‘‘multiply exceedingly,’’ and become a father of many nations. He binds his son Isaac and lays him upon the wood on the altar he has built, but when raising his knife, the angel calls upon him not to slay his son. He has passed God’s test of devotion, and a ram is offered in place of Isaac. Abraham then calls the place Adonai-yireh, because ‘‘the Lord has been seen’’ (Genesis 22: 1–14).

For philosophers and religious commentators, the test of Abraham has provided a stage, similar to the trial of Job, for contemplating good and evil. Kierkegaard emphasized Abraham’s anguish and suffering in preserving his faith. For him, ‘‘only one who draws the knife gets Isaac’’ (Kierkegaard, 2006: 27). The willingness to fulfill the command (or rather, as phrased in Hebrew, the request) to sacrifice Isaac becomes, then, for Kierkegaard, a rekindling of faith in the good God, while for Kant it represents an act of evil to be rebelled against.

In Jewish thought, the perception of the story has commonly emphasized Abraham’s devotion to God, to the extent of sacrificing the embodiment of his future. It has been considered a paradigm of the readiness to give up life in order to sanctify the divine name, but also as punishment for Abraham having sent Ishmael into the wilderness.

Some biblical scholars have read the account as a prohibition against child sacrifice, such as mentioned for instance in Jeremiah (7: 31; see also Exodus 22: 28–29; 2 Kings 3: 27, 16: 3, 21: 6), with the angel intervening to prevent Abraham’s act of filicide. The narrative has also served as a model for anti-Semitic blood libels accusing Jews of ritual murder of non-Jewish children.

Already some early legends told the story that Abraham in fact did slay and then burned Isaac. The lad ‘‘was reduced to ashes,’’ only to be revived by God’s ‘‘life-giving dew’’ (Spiegel, 1993: 37). Thus, Isaac served as a ‘‘symbol for the archetypal experience of death and re-birth’’ (Dreifuss, 1971: 72).

The symbolic death of Isaac has been understood as transformative, confirming him in his role as chosen to carry out God’s promise to Abraham, to be the one in whom the seed shall be called (cf. Abramovitch, 1994: 123; Genesis 21: 12). This seed, says St. Augustine, while called in Isaac, is gathered together in Christ by the call of grace. The sacrifice of Isaac becomes the precursor of Christ; like Jesus carried His cross, Isaac himself carried the wood to the place of sacrifice, and like the ram was offered in place of Isaac, so Jesus would die on the cross for humankind.

The name of the sacrificial child is not mentioned in the Quran. Consequently, Muslim scholars have disagreed whether it concerns Ishmael or Isaac. Since it is said that Abraham offered up his only son, scholars have argued this could only mean Ishmael, the elder of the two. The importance ascribed to the sacrifice is reflected in Eid-ul-Adha, the Feast and Festival of Sacrifice, celebrated immediately after the Hajj, the annual pilgrimage to Mecca.

Psychological Aspects

The akedah offers a kaleidoscope of psychological facets and interpretations. Abraham, Urvater of the monotheistic religions, stands in the center, between the Father-God, who now requires of him the sacrifice of his repeatedly promised seed, and the late-born son, predestined to fulfill the covenant and conceive the earthly offspring. The offering of a child to appease the gods is a common theme in myth and legend in many traditions.

Psychological interpretations naturally tend to look at the father-son relation. One aspect of this is submission – both Abraham’s and Isaac’s – to the command of the father. It entails the recognition of God’s supremacy, interpreted on the psychological level as reflecting weakness in relation to authority. Yet, the archetypal scheme seems more important than personal character, since Abraham already had shown himself quite capable of challenging God, as when he argues and negotiates with God to spare the sinners with the righteous in Sodom (Genesis 18: 23–33).

Father’s Reluctance Against His Son

In a sense, the akedah is a reversal of and predecessor to the Oedipus complex. A complex would not have been born in Oedipus’s name if it were not for his father Laius, who frightened by the oracle’s prophesy of his son’s patricide and mother-incest exposed Oedipus to certain death. Only the shepherd’s compassion saved Oedipus the child from certain death by unprotected and defenceless exposure to archetypal forces. Likewise, Acrisius, fearing the prophesy that his grandson would kill him, locked hisdaughter Danae and grandson Perseus in a chest and threw them into the river to an unsure fate, though they were saved by the good fisherman. (Later, Perseus saved Andromeda, who was offered by her father, the king, to appease the sea monster Cetus.) The Laius complex, the father’s fear of the son, who eventually will destroy and replace him, precedes the son’s slaying of the father.

Erel Shalit's Requiem: A Tale of Exile and Return, and Enemy, Cripple, Beggar: Shadows in the Hero's Path and his previously published book The Complex: Path of Transformation from Archetype to Ego can be purchased at www.fisherkingpress.com or by phoning Fisher King Press directly at 1-831-238-7799.

Bulgarian Translation of Enemy, Cripple, Beggar

Enemy, Cripple & Beggar: Shadows in the Hero’s Path has been released in a Bulgarian translation by Professor Marina Boydanova. It has been published by Lege Artis Publishing House.

Previously, The Complex: Path of Transformation from Archetype to Ego, has also appeared in a Bulgarian translation.

Erel Shalit has served as the liaison person of the International Association of Analytical Psychology to Bulgaria for the last six years, helping the Bulgarian Jung Society to develop a professional program for Jungian psychotherapists. At the recent First European Conference of Analytical Psychology, “Dialogue at the Threshold between East and West: Past, Present and Future of Cultural Identity,” held in Vilnius, Lithuania, Dr. Shalit emphasized the need “to account for social, cultural, political and historical factors; cultural complexes and social complexities, as well as the wisdom and the psyche of the particular geo-psychological location,” in the development of psychotherapy as a profession. He outlined five factors to be accounted for:

I. The first factor pertains to the change in collective consciousness.
Liberation from a totalitarian regime, from an oppressive Father as dominant of the social collective consciousness, as well as its internalization in the mind of the individual, is not only a political process.

The psychological process to free oneself from both fear as well as reliance on external authority takes longer than the actual change of the regime.
The way the principle of Father dominates consciousness, is reflected in the transference on to visiting analysts, as regards for instance reliance, expectation, apprehension and idealization, ambivalence, dependency vs. independence, etc.

II. The second issue is related to the first: While the unconscious is, axiomatically, the antithesis of consciousness, when the ideology of a prevailing, oppressive social collective consciousness claims that “matter is the beginning and the end of reality,” the courage it takes to turn to the soul and the unconscious is particularly noteworthy.

This personal courage and individual path is something that deserves profound respect. Initially I did not realize the extent of their courage, in spite of my sense of affinity to my Bulgarian friends and colleagues, because it was hidden behind their humbleness, and perhaps their respect and reliance on foreign authority. No doubt, though, that the senior members of the Jung society have truly been pioneers – the brave founders of the enterprise of introducing Analytical Psychology, with some outsiders like myself and others as devoted assistants.

III. Third factor: with freedom and renewal come loss and abandonment – as Jung has stated, abandonment is a necessary condition, not just a concomitant symptom, of development toward independence. Bulgaria suffers from emigration, many young are leaving, many of whom are extremely talented. This means that you experience not only loss, but also have to ask yourself, how come you stay. What is it that binds you, prevent you from leaving – is it fear and failure that hold you back, or does some sense of motivation and meaning beyond your personal welfare induce you with commitment and devotion?

I believe one is confronted with questions pertaining to the relationship between the individual and society, in a way that is qualitatively different from many Western societies.

IV. The fourth issue has to do with the proximity to dreaming and the unconscious. There may be less layers of asphalt, of seemingly sophisticated defenses, that cover and smooth the surface of Mother Earth. She lies barer than in so-called developed countries. Therefore, the access to deeper layers of the soul is often more direct, more immediate. Consequently, we need to consider diagnosis in its cultural context.
Many years ago, as director of a community mental health clinic, I realized the difference between someone who shares suicidal thoughts with the social worker or the family doctor, vs. someone who expresses suicidal inclinations at the psychiatric hospital’s emergency room – it should of course all be taken seriously, but it may mean and indicate very different things.

Likewise, what in one society may be a psychotic manifestation of an ego overwhelmed by archetypal material, this may in another cultural setting reflect an openness to the collective unconscious and the archetypal realm.

V. My last point is that providing education of a profession that previously did not exist in a particular society creates, among other things, narcissistic fear, inflatedness and confusion – for instance, how many pioneering therapists or analysts do not believe that they are impostors, with only the persona of a therapist?

Out of the massa confusa, a wide array of therapeutic approaches emerge, and there is a lack of clarity of concepts – e.g. as regards analyst vs. therapist.

In such a fluid state of affairs, it is important to enable the development of a firm basis of skillful therapists, with an identity rooted both in their own culture as well as in analytical psychology.

Erel Shalit is a Jungian psychoanalyst in Ra’anana, Israel. He is a training and supervising analyst, and past president of the Israel Society of Analytical Psychology (ISAP). He is the author of several publications, including The Hero and His Shadow: Psychopolitical Aspects of Myth and Reality in Israel and The Complex: Path of Transformation from Archetype to Ego. Articles of his have have appeared in Quadrant, The Jung Journal, Spring Journal, Political Psychology, Clinical Supervisor, Round Table Review, Jung Page, Midstream, and he has entries in The Encyclopedia of Psychology and Religion. Dr. Shalit lectures at professional institutes, universities and cultural forums in Israel, Europe and the United States.

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