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

לימודי המשך

Freud and Jung in the Alchemical Laboratory

Turning meaningful contemplation of evil into the banality of meaningless repetition

Someone by the name of Phil Chernofsky has written a book called And Every Single One Was Someone. At the price of $80 (ok, you get a discount on Amazon) you can purchase this 1250 pages book. The book, "written" by a math and Jewish studies teacher, is his attempt, as the book description claims, to relate in a meaningful way to the Holocaust. It repeats the word Jew six million times.

If this were merely an artistic monument and commemoration to the one and every one of the murdered Jews, it might have had some value. However, artistic memorials of the victims of the Shoah and horrors of the Nazi era of greater depth and significance have been created, such as Micha Ullman’s breathtaking monument at Bebelplatz.

Micha Ullman's memorial at Bebelplatz,
where the Nazi book burnings began

If the author would have taken the longer road, and written down the name of each Jew murdered by the Nazis on a scroll, leaving empty spaces for each one of the nameless, he would, likewise, have contributed something valuable, helping the Someone in every single one to stand out.

With all his good intentions (as I assume he has, and not merely using the simplistic gimmick for self-serving purposes), the author has let the machine repeat, ‘copy and paste’, the word 'Jew' to the point where meaningful contemplation of the coldest of evil turns into the banality of meaningless repetition, taking away from the singularity of the crime.
 As one reviewer so rightly says, "To have a name was to assign a human quality." That is exactly why this book would have been a major accomplishment, if it would, as I suggest, have the every name of the Nazi victims written down, with the no less horrific empty spaces in between for those countless victims whose names are not known, often becauase the entire extended family was assasinated in the most horrendous of human crimes.

Erel Shalit - On Self and Meaning in the Cycle of Life

Cover Painting by Benjamin Shiff

An excerpt from The Cycle of Life (pp. 177-8)

In old age, hearing becomes impaired and vision more blurred. For some, this provides an opportunity to open the senses to the pulsation of the soul, to hear the echoes of the sounds that arise from the depths, and perceive the reflection of the patterns that take shape under the sea.

This may be the transparency and the invisibility of not being seen by others, and the fear of being run over by the phenomena, the appearances of this world. However, as has been mentioned, it entails exchanging the reality-oriented ego-vision for the inward gaze—like Oedipus upon tearing out his eyes, and the seer Tiresias, or Samson. When blinded to this world of appearance, the inner world of transparent, invisible psychic substance may open up, to be sighted. This change in the ego-Self relationship marks a release of the ego from the persona of social roles. It is the invisibility of allowing oneself to be a beggar, a wanderer, or an old fool—not in the social, but in the psychological sense.

In order to attain a sense of integrity in old life, rather than suffer severe despair, Erikson emphasizes the importance of reflection. The reflective instinct is specifically human, and determines “[t]he richness of the human psyche and its essential character,” says Jung. Reflexio, which means ‘bending back,’ “is a turning inwards, with the result that, instead of an instinctive action, there ensues ... reflection or deliberation.”

“What youth found and must find outside,” says Jung, “the man of life’s afternoon must find within himself.” Jung calls reflection “the cultural instinct par excellence.” Reflection on one’s life is instrumental at every developmental stage, unless it takes precedence over living one’s life. In old age, the proportions alter, so that reflection on one’s life becomes at least as important as merely living it.

When cut off from one’s inner depths, the personality shrinks as the ego dries up and becomes limited. A reflective state of mind, however, enables the depths to be reflected in the mirror of one’s Self and soul. Henry Miller tells us in Colossus of Maroussi that he did not know the meaning of peace until he visited the principal sanctuary of Asclepius at Epidaurus, where dream incubation began around 600 BCE. In the intense stillness and the great peace at Epidaurus “I heard the heart of the world beat. I know what the cure is: it is to give up, to relinquish, to surrender, so that our little hearts may beat in unison with the great heart of the world.” Henry Miller makes it clear that Epidaurus, principally, is an internal space, “the real place is in the heart, in every man’s heart, if he will but stop and search it.” 

Reflection and imagination constitute the intangible substance of soul, which Hillman suggests refers “to that unknown component which makes meaning possible,” and which he imagines “like a reflection in a flowing mirror.” (p. 177-8)

Erel Shalit (2011) The Cycle of Life: Themes and Tales of the Journey, Fisher King Press.

Dr. Shalit's most recent work is The Dream and its Amplification, Erel Shalit and Nancy Swift Furlotti, eds. (2013, Fisher King Press).

Dr. Shalit's books can be purchased directly from Fisher King Press, at Amazon, and Barnes and Noble. 

Hitchcock’s horrendous Holocaust film

In Claude Lanzmann’s “The last of the unjust” we receive a rare glimpse into the perspective of Benjamin Murmelstein, the last head of the Jewish Council in Theresienstadt, whom many saw as a collaborator. Murmelstein comes across in all his complexity; a rabbi and intellectual, a learned scholar, knowledgeable but not fully reliable, telling his story, with conviction, exemplifying that all victims were martyrs, but not all martyrs were saints.

Theresienstadt. Women and children in prison uniforms.
Yad Vashem 

The cast of the children's opera Brundibar by Hans Krasa.
The opera was performed 55 times in Theresienstadt. 

“Memory of the Camps” is the unbearable horror ‘movie’, narrated by Trevor Howard, that Hitchcock could not bear himself to watch. It truly IS unbearable.

It forces disgrace on the coldest of evil, and shame on Holocaust denial.

From 'Memory of the Camps' 

After you watch it, I suggest you listen to Patrick Gordon Walker reporting from the liberation of Bergen-Belsen. From the horrors of human evil and of human suffering, from the ashes of the mass-graves, spring the grains of Hope.

The Nazi evil of the Holocaust forced human beings to encounter the unimaginable, turning many of those who did survive the Shoah, that grand projection of shadow, of dehumanization, into mere silhouettes.

And yet, there were those that rose from the ashes, who fleshed out the silhouettes, who stepped out of the machinery of evil, forever wounded and scarred, yet embracing life.

Book Review: Requiem: A Tale of Exile and Return

Requiem: A Tale of Exile and Return by Erel Shalit

A review by Marcella London, author and poet

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)

TITLE: Requiem: A Tale of Exile and Return
AUTHOR: Erel Shalit
PUBLISHER: Fisher King Press
ISBN: 978-1926715032
Available in English and Hebrew Editions, at Amazon, Barnes and Noble and directly from Fisher King Press.

Book Review: The Dream and Its Amplification

Book Review: The Dream and Its Amplification by Erel Shalit and Nancy Swift Furlotti

by Robin B. Zeiger, Ph.D.

One of my earliest childhood memories is of a dream. As a psychologist, avid dreamer, and writer, I remain in awe of the power and depth of dream analysis. I invite my patients, supervisees, friends, and family to share dreams. And I welcome my dream world into my heart and soul.

Again and again, dream work offers a window into the personal and collective soul. The Dream and Its Amplification by Erel Shalit and Nancy Swift Furlotti , Fisher King Press, 2013, is an excellent tribute to this deep soul-work from a Jungian perspective. Shalit and Furlotti present us with a series of essays by experts in the field. Yet, rather than reading a dry text filled with psychological jargon, we are treated to writings that are aesthetically pleasing. The chapters are short and appear deceptively simple. Yet, as I digested the book, I often felt as if I was reading good poetry. The words and images continue to resonate; beckoning us to travel deeper within.

At times Jungian writers are accused of being too esoteric. The writing is filled with jargon and hard to digest concepts. In contrast, Shalit and Furlotti frame the book with an excellent introduction to dream analysis easily understandable and translatable to real life. We are offered a window into the world of dream amplification and active imagination. This is followed by fourteen chapters authored by a diversity of writers. The reader is introduced to symbols, archetypes, personal stories, diverse dreams, and poetry. There are also several inspiring illustrations. I am looking forward to referring patients and supervisees, as well as colleagues to this collection.

One of my favorite images from the book comes from a chapter entitled The Dream as Gnostic Myth by Ronald Schenk Schenk reflects on the journey:

For the gnostic, the present state is only a sojourn, and a journey of transformation is required. The journey is one of travail, involving a wandering through the unredeemed world, often imaged as following a meandering trail, gathering lost or forgotten “sparks” or aspects of the soul. The journey need not be one of space, but rather than of time, representing stages of transformation.

I invite the professional and the lay-person alike to join the journey of dream amplification via this excellent collection of essays.

Robin B. Zeiger received her Ph.D. in clinical psychology in 1985 from the University of Illinois of Chicago. She has practiced as a clinical psychologist and supervisor and is currently training as a Jungian analyst in Israel. Robin enjoys dialoguing and journeying with her dreams via art, writing, and sand-play.

The Dream and its Amplification, and other books by Erel Shalit, can be purchased at Fisher King Press, Amazon and other book sellers.

The Last of the Unjust

Lanzmann and Murmelstein

January 27 is the international Holocaust Remembrance Day. Many cinemas will show Claude Lanzman's recent film "The Last of the Unjust", in which he interviews Benjamin Murmelstein, President of the Jewish Council in the Theresienstadt concentration camp ghetto. The crucial question of the role of the Judenrat is brought to the foreground. This question was raised, as well, by Hannah Arendt, and though I personally am greatly appreciative of much of her important philosophical work, I cannot accept her critical position vis-a-vis those Jews who so cleverly and ruthlessly were exploited by the Nazis, put in untenable positions, often finding themselves between collaboration and trying to save as many victims as possible.
Watch the trailer of Lanzmann's film.

“Shoah” is a masterwork of reflexive filmmaking, in which the conditions of its production are inseparable from its artistic and moral substance. The subject of “Shoah” is, as Lanzmann has said, death. The subject of “The Last of the Unjust” is life. The miracle that it conjures is that of survival. It’s a miracle that anyone came out of the camps alive. It’s a miracle that Murmelstein, in his position of terrifying proximity to barbaric overlords, was able to save as many Jews as he did—and to save himself. It’s a miracle that Judaism itself, as a religion and an ongoing element of history, survived.
From Richard Brody's post in The New Yorker. Read the full article.

The Tranquility of Terror

Theresienstadt was established as a 'model ghetto', "in order to save face in regards to the outside world" (Eichmann). The first deportation to the Terezin (Theresienstadt) ghetto too place Nov. 24, 1941.

While the Jews in Theresienstadt gave manifestation to the height of spiritual survival in the shadow of evil, it was, and was meant to be a hoax from the beginning.

The perversity of deception in the service of evil compounded into the dust of the extermination camps, but on the way, “to the East,” as the Nazis deceptively called the transports to the death camps, Theresienstadt served as a model of deception.

The Red Cross visited the 'town' in June 1944, prior to which the Nazis intensified deportations, and the ghetto was "beautified." Some inmates were dressed up and told to stand at strategic places along the carefully designated route. Shop windows along the route were filled with goods for the day, and the day's abundance in the candy shop window made life in Terezin seem sweet.

The day of the visit

Not the day of the visit

The Red Cross reported dryly that while war time conditions made all life difficult, life at Terezin was acceptable given all of the pressures. The Red Cross concluded that the Jews were being treated all right.

Inmates in Theresienstadt - also not the day of the visit

Approximately 158,000 Jews were brought to Theresienstadt. Approximately 90,000 were transported onwards to the extermination camps, of whom about 4,800 survived. About 35,500 died of hunger and illness in the ghetto (among them my great-grandmother).

Of the 12,121 children (born 1928 and later) brought to Theresienstadt, 9,001 were sent to the death camps. 325 survived.

When Helen Deutsch, the psychoanalyst who had left Vienna for the United States in 1935, wrote her important 1942 paper “Some forms of emotional disturbance and their relationship to schizophrenia,” introducing the concept of the as-if personality, the poet Leo Strauss wrote, in Theresienstadt, what in its subtle simplicity to me is one of the most spectacular poems, ‘Als-Ob,’ As-If. The English translation from the German is from Requiem: A Tale of Exile and Return:


I know a little tiny town
A city just so neat
I call it not by name
but call the town As-if

Not everyone may enter
Into this special place
You have to be selected
From among the As-if race

And there they live their life
As-if a life to live
Enjoying every rumor
As-if the truth it were

You lie down on the floor
As-if it was a bed
And think about your loved one
As if she weren’t yet dead

One bears the heavy fate
As-if without a sorrow
And talks about the future
As if there was – tomorrow

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