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Public & Professional Programs
Download the
complete programs brochure,
Fall 2010
For Therapists and the General Public
CEU's given for all programs
Special Event:-
Bridge Crossings
September 19 and November 7,
2010
Conference:-
Freud &
Jung: Collaboration,
Polarization and Post-modern
Analysis
Friday and Saturday Nov. 19 &
20, 2010
Workshop(s):-
A Reappraisal of Complex Theory
Saturday October 16, 2010 9:30
am – 1:30 pm
Deep River: Writing as Spiritual
Practice Under the Influence of
Poets of the Natural World
Saturday October 2, 2010 and 7
subsequent Third Saturdays 1–5
pm
Schizophrenia: An Insensitivity
Training Workshop
Saturday October 23, 2010 9:30
am – 1:30 pm
Jung’s Use of Myth:
Transformations and Symbols of
Libido
Saturday November 13, 2010
9:30am – 1:30 pm
The Dream
Saturday December 11, 2010 1–5
pm
Evolution of Jung’s Typology
Saturday January 15, 2011 9:30
am–5 pm
Active Imagination and
Meditation
February 12, 2011 9:30 am – 1:30
pm
For
Licensed Therapists Only
CEU's given for all programs
Tending the Soul: The Art and
Practice of Jungian
Psychotherapy
Saturday, October 2, 2010 and
then the first Saturday of the
following 8 months and every
Monday evening beginning on
October 4, 2010 and concluding
on June 6, 2011
####
Detailed Program Descriptions
For Therapists
and the General Public
CEU's given for all
programs
SPECIAL EVENT:
Bridge Crossings
A Sunday Poetry Salon
September 19 and November 7,
2010
3:30 – 5:30 pm
Reserve for this event >>
We will offer an enjoyable
afternoon through the poems and
conversations of two poets who
will address a common theme.
Music and visual images will
also accompany these readings.
The impetus for these
conversations arises from the
notion that poetry is a
“crossing” over varying psychic
territories that touch our
lives, our practices, and our
humanity with both a feeling of
recognition
and surprise.
Each event will conclude with
wine, cheese, and informal
conversation.
SEPTEMBER 19, 2010
“Where Land and Spirit Meet”
with poets, Patricia Damery and
Leah
In Patricia Damery’s
presentation the land is the
Napa Valley and the spirit, met
at First Light.
For Bill Fulton and Leah
Shelleda, the land is Southeast
Asia and the spirit is silence.
Both presentations use words and
image to cross the boundaries
between land and spirit.
Patricia Damery is an
analyst member of the C. G. Jung
Institute of San Francisco and
in private practice in Napa,
where she and her husband also
farm Biodynamically and
organically. Her articles and
poems have appeared in several
professional journals and her
memoir Farming Soul: A Tale of
Initiation was published spring
2010.
Leah Shelleda is
Professor Emeritus of Humanities
and Philosophy at the College of
Marin. Her poems have appeared
in many publications, and she
recently won the Blue Light
Press award for her chapbook, A
Flash of Angel.
Bill Fulton’s
professional and creative life
have taken place in the world of
art. He has been a graphic
designer, a decorative painter
and an artist committed to the
exploration of a variety of
media, including painting and
sculpture. His current work
involves digital photography and
computer-enhanced imagery.
NOVEMBER 7, 2010
“Balancing the Books: The
Revelatory Power of Comedy” with
poets Paul Watsky and Charles
Martin
A balance scale bridges across
its pivot point, and when evenly
poised represents an ideal of
justice—perhaps also of the
well-integrated psyche. Back in
the late 6th century BCE,
Athenians established the City
Dionysia, a week-long poetry
festival at whose heart—days
four through six—were
performances of three
tetralogies, each one a trio of
tragedies followed by a comic
satyr play that served to even
out the collective mood.
Humor in poetry not only can
mitigate pomposity, it also
serves as a weapon against the
tyranny of the human condition:
our subjection via mortality and
complexes to our corporeal and
psychological bodies, and our
oppression by socio-political
bodies. This afternoon will be
dedicated to comic poetry’s
liberating subversive role.
Paul Watsky is an
analyst member of the C.G. Jung
Institute of San Francisco,
specializing in creativity
issues. His debut poetry
collection, Telling The
Difference, appeared this March.
He is co-translator with Emiko
Miyashita of Santoka has new
work forthcoming in Natural
Bridge, Ellipsis, The Lullwater
Review, and The Schuylkill
Valley Review.
Charles Martin is a
poet and translator .His
translations include Ovid’s
Metamorphoses
and he authored a book of poems,
Starting from Sleep: New and
Selected Poems. He currently
teaches in the Stonecoast MFA
program and the Sewanee School
of Letters. In 2005, he was
named Poet in Residence at The
Cathedral of St. John the Divine
in New York.
####
CONFERENCE:
Sigmund Freud & C.G. Jung: Collaboration, Polarization and Post-modern Analysis
Friday and Saturday Nov. 19 &
20, 2010
Fri., 7–9:30 pm
Sat., 9:00 am–4:30 pm
Reserve for this event >>
This two day conference explores
the hundred year old history of
the relationship
between Sigmund Freud and C. G.
Jung, using the past as a point
of reference to examine how
dimensions of similarity and
difference in their approaches
influence analytic practice
today.
Despite, or perhaps through,
dissimilarities in age, religion
and academic standing, Freud and
Jung both attempted to establish
an intellectually valid basis
for depth psychology, wrestling
with ways to protect their work
from the positivist critique
that cast their efforts as
inescapably subjective. They
wanted to claim an objective,
scientific basis for the study
of the mind, psychopathology
and clinical practice. To this
end, between 1906 and 1913 Jung
and Freud supported each other’s
work and shared foundational
elements of a vision of this
process. Freud relied on Jung’s
standing and reputation to help
build psychoanalysis while Jung
helped develop Freud’s approach
to understanding
neuroses through his word
association experiments and
served as the first president of
the International
Psychoanalytical Association.
Their collaboration
came to a hostile end as
conflict played out fueled by
personal and cultural
differences as well as divergent
conceptualizations of the nature
of subjective experience and the
elemental forces influencing it.
Both psychoanalysis and
analytical psychology have, of
course, developed significantly
over the last century. Like a
river that braids as it flows to
the sea, their paths have at
times converged and at other
times moved apart. This
undulating movement over the
analytic landscape reflects the
fact that there are common
questions each tradition is
addressing in different ways.
When there is a split like the
one that occurred between
psychoanalysis and analytical
psychology, between Jung and
Freud, elements of what is
rejected by or missing from each
school may be taken up by the
other or subsumed within the
tradition that has rejected
them. Psychoanalysis has
witnessed this occurring, for
example, in relation to the
dialectic between one person and
two person psychology, while
analytical psychology has
wrestled with how to ground
Jung’s incredibly insightful but
experience-distant constructions
in the clinical encounter.
What can we glean from the study
of how these two disciplines,
and their founders, converged
and diverged? What elements of
libido theory and the study of
the nuances of transference and
countertransference in
psychoanalysis
have found their way into
analytical psychology? How has
spirituality and the noumenous,
core elements of Jung’s canon,
shown up in recent advances in
psychoanalysis? How have
differences in approach of the
two schools become manifest
considering the evolving view of
the influence of the psychology
of the analyst on the work in
the psychoanalytic models and
the movement toward
consideration of clinical
phenomena in approaches to
trauma and the transference/countertransference
field in analytical psychology?
And how, as clinicians, does the
existence of different ideas
about subjectivity impact the
work as it unfolds within
patients, within ourselves, and
in the space between us?
Finally, how have differences in
approach to practice between the
two traditions effected what
analysts in each tradition do
with patients? Such questions
are challenging and resist
exhaustive answers. But to begin
to address them promises to
shine a light on both the mutual
influence and ineluctable
differences between
psychoanalysis and analytical
psychology.
This conference brings together
leading scholars and clinicians
in the fields of psychoanalysis
and analytical psychology who
will address these issues.
Starting with an historical
framework for the intellectual
streams contributing to and
shaping the work of Freud and
Jung, these two days will
explore the development of
seminal ideas between these two
major schools of depth
psychology
over the last hundred years with
an eye focused on what these
initial differences and shifting
conceptual bases suggest about
the direction of analytic
practice with patients in the
twenty-first century.
Presenters for this
international conference will be
announced soon.
Friday and Saturday Nov. 19 &
20, 2010
Fri., 7–9:30 pm Sat., 9:00
am–4:30 pm
$200
CE Credit: $15 CE Hours: 8
Approved for MD, PhD, MFT, LCSW,
RN
Location: Hotel Kabuki 1625 Post
Street, SF 94115
Reserve for this event >>
####
WORKSHOPS:
A Reappraisal
of Complex
Theory
Saturday
October 16,
2010 9:30 am
– 1:30 pm
Reserve for this event >>
Betsy Cohen is drawn to the
theory of complexes because they
are alive in the relationships
with her patients who offer her
themselves with hope and
expectation.
She has taught complex theory to
candidates at the C. G. Jung
Institute of San Francisco for
the past decade, but continues
to question Jung’s complex
theory and its effectiveness in
treating the individual. This
seminar will offer both a
history of Jung’s thinking on
the subject from 1902 to 1956
and a reappraisal
of complex theory in its common
Jungian parlance.
We will take time to take the
word association test and
imagine being a subject in 1904.
We will look at early
correspondence between Jung and
the German psychologist, Max
Wertheimer, who also claimed he
discovered the word association
test.
The class will address the
characteristics of complexes,
John Perry’s work on the bipolar
complex, the complex and object
relations thinking about the
paranoid schizoid state and the
depressive position, and other
schools of psychotherapy
that use the concept but call it
by different names. We will also
address the relationship between
the archetype and the complex
and how we find the personal in
the complex.
This class will help the
participants understand the
theory of complexes, in Jung’s
time and now, and with special
emphasis on using the term
“complex” in clinical work and
in understanding ourselves.
We will look at the language
behind the theory, and examine
both the clinically
reductive and prospective uses
of the term, complex. We will
examine new findings in
neuroscience along with the
aliveness and vitality in
emergence theory. Based on
current thinking and research,
we will explore the clinical
application of how we “treat
complexes.” A special focus will
be on the negativity of labeling
a person’s complex and how the
labeling per se might foreclose
dialogue and curiosity.
Betsy will discuss an aspect of
the important modern philosopher
and Talmudic scholar, Emmanuel
Levinas’ work. He underscores
our need to reduce experience to
labeling and naming. Betsy
inquires into our need for
certainty when using the label,
“complex.” Because of her
interest in Levinas and
theology, she began to change
her question from, “where does
this complex come from?” to
“where is the mystery, where is
the expanse, what is the
teleology of the complex?”.
Participants are encouraged to
bring clinical examples and
Betsy will provide some as well.
Betsy Cohen, LCSW, PhD, is a
member analyst of the C. G. Jung
Institute of San Francisco. She
wrote The Snow White Syndrom and
various articles on
self-disclosure, complexes,
Emmanuel Levinas, and Avivah
Zornberg. Her recent PhD.
dissertation, Welcoming Eros
into Analysis, grew out of an
ongoing search to understand
love in analysis (and life), and
her desire to explore philosophy
and theology. She is in private
practice in Berkeley.
Saturday October 16, 2010 9:30
am – 1:30 pm
$100
CE Credit: $15
CE Hours: 4
Approved for: MD, PhD, MFT, LCSW,
RN
Reserve for this event >>
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####
Deep
River: Writing as Spiritual
Practice Under the Influence of
Poets of the Natural World
Saturday October 2, 2010 and 7
subsequent Third Saturdays 1–5
pm
Reserve for this event >>
What would the world be, once
bereft
Of wet and wildness?
–Gerald Manley Hopkins
Poetry of the natural world is a
deep river. From Gerald Manley
Hopkins and Emily Dickinson to
Joy Harjo and John Smelcer, the
poets listen to the spirit of
the land and its creatures,
speak for prairie and bee, for
falcon and aspen, for
rivers and hills, for first
people and our lost connection
to the earth. Theirs is the
prophetic function of giving
voice to threatened species and
habitat. Theirs is the shamanic
function of re-imagining our
place in nature.
This coming
year in the Deep River Writing
Circle we will continue our
reading of poets of the natural
world, casting a wider net to
include such poets as Hopkins,
Dickinson and Neruda, and the
native American poets Harjo and
Smelcer, among others. We will
write under their influence.
The Deep River writing circle is
a place to find your own voice,
to develop your writing
practice, to participate in a
small community of writers, to
study great poems, to make your
own connection to the deep river
of nature writing. New members
welcome, space allowing.
Limited to 12 participants.
Naomi Ruth Lowinsky,
PhD is an analyst member of the
C. G. Jung Institute of
San Francisco and is a widely
published poet and essayist who
teaches “Writing
as Spiritual Practice” in many
settings. Her books of poetry
include the recently
published Adagio and
Lamentation, red clay is talking
and crimes of the
dreamer. Her memoir about the
creative process is called The
Sister from
Below: When the Muse Gets Her
Way. She has a private practice
in Berkeley.
Saturday October 2, 2010. 7
subsequent Third Saturdays 1–5
pm
$400 for entire series
CE Credit: $15
CE Hours: 32
Approved for: MD,
PhD, MFT, LCSW, RN
Reserve for this event >>
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####
Schizophrenia: An Insensitivity
Training Workshop
Saturday October 23, 2010 9:30
am – 1:30 pm
Reserve for this event >>
The psychotherapy of psychosis
is a nearly lost and forgotten
art in this age of a primarily
antipsychotic drug approach to
people with hallucinations and
delusions… people called
schizophrenic. Yet, we all know
that Jung, when confronted by
his own waking visions, went
inward, realizing that his
preoccupations were messages
from his own unconscious,
personal or transpersonal. Even
though he worried that he was
“doing schizophrenia”, Jung was
able to plumb the depths of his
own psyche, while continuing to
work and develop his theories.
In honor of bringing to mind
Jung’s early interest in
schizophrenia, Tom Singer and
Ira Steinman will present a
seminar on “turning lemons into
lemonade”, on taking the
adversity of psychosis, often
chronic, and helping the
afflicted person understand him
or herself through an inquiring
‘intensive psychotherapy’ into
the personal meaning of
hallucinations, thought
disorder, delusions and visions.
Through such a therapeutic
process, seemingly ‘unreachable’
and ‘untreatable’ patients have
healed and sometimes been cured,
often being able to stop
antipsychotic medication after
years of previous use.
Many therapists, both young and
old, have little experience with
the successful psychotherapeutic
treatment of schizophrenia and
delusional states. Contrary to
the usual image of an empathic
sensitive listener and
therapist, Ira Steinman sees
himself as “insensitive”. By
this, he means that he certainly
can be empathic and hopefully
sensitive and intelligent too,
but temperamentally he finds it
difficult
to just sit and listen.
Gradually, sometimes quickly, he
tries to make sense of thought
disorder, confusion and delusion
through what Dr. Steinman names
as an Intensive Psychotherapy of
Schizophrenia, Delusional
Disorders and Multiple
Personality Disorder. He has
written about this in Treating
the Untreatable: Healing in the
Realms of Madness.
Dr. Steinman’s work is
psychodynamic and follows in the
footsteps of Frieda Fromm
Reichmann. Intensive
Psychotherapy focuses on
unconscious meanings and symbols
contained within delusions and
hallucinations as seen through
the context of the person’s
life, making full use of the
concepts of the unconscious,
resistance, transference and
counter-transference .Tom
Singer, as a Jungian, will
approach these themes from a
perspective that draws from
analytical psychology
developed by Jung.
The workshop will use material
from clinical practice with very
disturbed patients across the
clinical spectrum. The thrust of
the presentation will be that
those most disturbed can heal
and sometimes be cured via an
Intensive Psychotherapy of
Schizophrenia, Delusional
Disorders, and Multiple
Personality Disorder. Empathic
listening and trust in the
sensitive therapist will be seen
too often as not being enough to
aid the patient out of the
morass of his or her underlying
thought disorder. An Intensive
Psychotherapy with a more
active, perhaps insensitive
therapist, may be the way
through a previous therapeutic
impasse. In learning how to be
less sensitive, to be more
insensitive and engage in an
Intensive Psychotherapy the
workshop participant may learn a
tool that will be very helpful
with those most disturbed.
Ira Steinman, MD, is a
psychiatrist with an out-patient
practice that focuses on
intensive psychotherapy with
persons with schizophrenia and
delusional disorders. Dr.
Steinman’s early training ranged
from studying with R.D. Laing to
working at the National Academy
of Sciences Drug Efficacy Study
to weekly seminars at Chestnut
Lodge to a residency at Mount
Zion Hospital. He is the author
of Treating the Untreatable:
Healing in the Realms of
Madness. His practice is in San
Francisco.
Tom Singer, MD, is an
analyst member of the C.G. Jung
Institute of San Francisco and
Chair of the ARAS Committee. He
is editor of The Vision Thing,
co-editor of The Cultural
Complex: Contemporary Jungian
Perspectives on Psyche and
Society, co-editor of
Initiation: The Living Reality
of an Archetype, and editor of
the newly published Psyche and
City: A Soul’s Guide to the
Modern Metropolis. He has a
private practice in San
Francisco and Mill Valley.
Saturday October 23, 2010 9:30
am – 1:30 pm
$100
CE Credit: $15
CE Hours: 4
Approved for: MD, PhD, MFT, LCSW,
RN
Reserve for this event >>
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####
Jung’s
Use of Myth: Transformations and
Symbols of Libido
Saturday November 13, 2010
9:30am – 1:30 pm
“What we are to our inward
vision, and what man appears to
be sub specie aeternitatis (from
the perspective of the eternal),
can only be expressed by way of
myth. Myth is more individual
and expresses life more
precisely than does science.
Science works with concepts of
averages which are far too
general to do justice to the
subjective variety of an
individual life.”
- From Memories, Dreams,
Reflections
Myth reveals an underlying
coherence, making analysis of
phantasy, imagination,
and dreaming available for
psychotherapy.
C. G. Jung synthesized work
regarding myth in literary,
academic, and psychological
scholarship in supporting
linkages in myth between culture
and the individual. Jung
observed mythological themes
evident in change or
transformation in dream and
phantasy images from one into
another, symbolizing meaning.
In 1911/1912, Jung published
Transformations and Symbols of
Libido (TSL) in which he
explored world myths in order to
understand the psychology of the
unconscious.
Transformations and Symbols of
Libido introduced transformation
in contrast to repression as the
central psychological process,
thus introducing normative
psychology into analytical
method rather than defining
psyche by pathology. This
exploration formed the
foundation for Jung’s
development of his analytical
approach to psychotherapy
subsequently culminating in the
psychology
of archetypes.
TSL marks the ending of a
five-year association with
Sigmund Freud based on Jung’s
attraction to Freud’s work on
dreams and unconscious
phenomena. Jung had become a
leader in developing
psychoanalysis, principal
organizer, and first president
of the International
Psychoanalytic Association.
Jung’s prior internationally
recognized psychiatric research
centered on the scientific
investigation of phenomena of
consciousness in a spectrum from
conscious to unconscious: e.g.,
dissociation, splitting, trance
states. With TSL he returned to
his roots in consciousness
research. Jung focused
analytical work on the
development of individuality by
means of increasing self
awareness.
Nevertheless, Transformations
and Symbols of Libido, with its
deep use of myth addressing
creative imagination in
psychological growth and
adaptation, has had continuing
profound impacts upon the
development of psychoanalysis in
the hands of Freud and his
followers.
With Transformations and Symbols
of Libido, Carl Jung introduced
the inner world into
psychoanalysis and analytical
psychology as psychologically
primary rather than secondarily
taking form when organism drives
or urges collide with the outer
world. The employment of myth
for understanding and relating
to the complex subjective inner
world of emotion emerges in this
book. TSL also paved the way for
Jung personally in his own
creative inner world experience
depicted in The Red Book. In
addition, the treatment of myth
in TSL transformed dream
interpretation and set in motion
what became the method of active
imagination.
In this workshop we will have a
didactic presentation followed
by review of relevant myth,
readings from the text and group
dialogue. The passages we will
read together also turn out to
reveal Jung’s emotions as he
wrote this treatise, presaging
his inner journey as recorded in
The Red Book.
We shall focus on mythology in
Jung’s work. It is not necessary
to have read Transformations and
Symbols of Libido to register or
enjoy this workshop. An interest
and curiosity in myths and how
Jung developed the psychological
importance of myths will have
all of us on equal footing.
Sam Naifeh, MD, is an analyst
member of the C. G. Jung
Institute of San Francisco. He
teaches regularly in the
Institute’s Training Program as
well as in the Public Programs.
He has a private practice in San
Mateo and San Francisco.
Saturday November 13, 2010
9:30am – 1:30 pm
$100
CE Credit: $15
CE Hours: 4
Approved for MD, PhD, MFT, LCSW,
RN
Reserve for this event >>
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####
The Dream
Saturday December 11, 2010
1–5 pm
Reserve for this event >>
"You sleep down through the
thousand solar years, and your
dreams, full of ancient lore
adorn the walls of your bed
chamber… peace, blue night
spread over you while you dream
in the grave of the millennium."
–Jung, The Red Book
While dreaming is a universal
phenomenon, different cultures
from the earliest times have had
different conceptions of the
dream and different
relationships to dreaming. In
1900, Freud published The
Interpretation of Dreams as the
foundation of the new science of
psychoanalysis grounded in the
neurological model of his day.
In this early phase of his
career, Jung was a supporter and
defender of psychoanalysis. But
Jung was located in a very
different tradition of thought
and had radically different
interests. By 1912, Jung had
published Symbols of
Transformation, marking his
definitive break with Freud.
In 1914, Jung was clearly on his
own path writing that he was
reluctant to reduce dreams to
infantile, repressed, and
forgotten wishes, and that the
dream could be understood as a
goal directed event with its own
meaning and purpose. He found it
necessary to go back to archaic
levels of the psyche and
establish contact with the
creative aspects of the
unconscious, the original
meanings and primal images. In
this workshop we will trace the
evolution of Jung’s ideas about
the dream beginning with the
philosophical, scientific,
psychological, and spiritual
traditions that informed his
thinking. We will discuss the
impact of his relationship with
Freud and examine the
development of his original
ideas about the dream.
In the public imagination Jung
is primarily associated with the
dream. This is in large part due
to the centrality of the dream
in analytical psychology and
Jung’s unique approach to the
dream. While attempting to be
scientific, he advances a
paradoxically intuitive and
subjective approach. He says
“look at it from all sides, take
it in your hand, carry it with
you, and let your imagination
play around with it”. (CW10 19).
Yet Jung had very specific ideas
about working with dreams. We
will discuss dream structure,
function, and levels of
interpretation. We will think
about the dream in relation to
alchemy. In addition we will
focus on the nature of symbols.
We will discuss technical issues
such as amplification of images,
the use of associative processes
working with themes, motifs,
personal and archetypal levels
and the various personae who
regularly make their appearances
in our dreams. We will enter
into the territory of the dream
itself, using clinical examples
and examples from participants.
Marty Lawlor, MFT, is
an analyst member of the C. G.
Jung Institute of San Francisco.
She has taught on couples
therapy in a variety of settings
including at the seminars for
therapists offered by the
Community Institute for
Psychotherapy in Marin County.
She has a private practice in
San Rafael where she sees
couples and individuals.
Jeff Swanger, PhD, is
an analyst member of the C. G.
Jung Institute of San Francisco
where he is the Director of the
James Goodrich Whitney Clinic.
He has a private practice in San
Francisco.
Saturday December 11, 2010 1–5
pm
$100
CE Credit: $15
CE Hours: 4 Approved for MD,
PhD, MFT, LCSW, RN
Reserve for this event >>
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####
Evolution of Jung’s Typology
Saturday January 15, 2011
9:30 am–5 pm
Reserve for this event >>
The main topics of the day,
after a brief, orienting
introduction to the model of
consciousness that appears in
Jung’s Psychological Types in
its historical and philosophical
context will be (a) major 19th
century influences—e.g. Schiller
for the notion of superior and
inferior functions, Nietzsche
for the rational/irrational
distinction, and James for the
attitudes—and, at the turn of
the 20th century, Binet’s notion
of “intelligence”; (b) the
successive type models
(two-function, four-function,
and eight-function) that Jung
developed, culminating in
Chapter X and the Definitions
from Psychological Types; (c)
Jung’s own understanding of how
the model should be employed, as
that comes across in the
seminars and letters and other
writings that follow
Psychological
Types, and (d) the subsequent
development of the theory by
analytical psychologists and
type practitioners in ways that
develop and deviate from his
original understanding, would be
the main topics of the day.
Dr. Beebe will include video
material of Jung himself
speaking about type from the
Houston Interviews and the Face
to Face interview, and will read
a description of Jung doing a
crisis intervention using type
theory. He will also examine
the contributions of von Franz,
Hillman, Meier, and Wheelwright
to the refinement of Jung’s
conceptions, and survey some of
the important later developments
of the subject, closing with the
revival of Jung’s eight function
model among contemporary MBTI
practitioners, thanks in part to
Dr. Beebe’s own work.
If interested, registrants may
request copies of some of Dr.
Beebe’s writings on typology.
This is not required reading for
the class but might be helpful.
John Beebe, MD, is a member
analyst of the C.G. Jung
Institute of San Francisco. He
is the author of Integrity in
Depth and (with Virginia
Apperson) The Presence of the
Feminine in Film. Through his
lectures and film presentations
throughout the world, his
additions and extensions to
Jungian and MBTI type theory
have attracted much attention in
recent years. They are outlined
and explained in “Understanding
Consciousness through the Theory
of Psychological Types,” in
Analytical Psychology:
Contemporary Perspectives in
Jungian Analysis, edited by
Joseph Cambray and Linda Carter.
He is in private practice in San
Francisco.
Saturday January 15, 2011 9:30
am–5 pm
$125
CE Credit: $15
CE Hours: 6 Approved for MD,
PhD, MFT, LCSW, RN
Reserve for this event >>
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####
Active Imagination and
Meditation
February 12, 2011 9:30 am –
1:30 pm
Reserve for this event >>
A central feature of Jung’s
contribution to depth psychology
began with his early interest in
religion. His years in
psychoanalysis can be seen as a
detour from his true calling,
which was to ground modern
psychology in a newly emerging
spirituality, as well as in
instinct. His break with Freud
in 1912 was in large part due to
a rejection of the materialistic
rationalism and atheism at the
heart of psychoanalysis. The
recently published Red Book,
which documents
Jung’s own struggle with these
questions, gives us new insights
into the emergence of his theory
and technique.
Along with his interest in the
meaning of dreams, a central
aspect of Jung’s method involved
a conscious engagement with the
images, voices, and intuitions
of the unconscious. Though he
himself had experimented with
traditional forms of meditation,
his own experience after the
break with psychoanalysis
led him to an encounter with the
affects and images of his own
psyche, from the personal psyche
and what he later called the
collective unconscious.His new method, which can be
seen as a sort of meditation,
differs from the traditional
forms in two important ways.
While many practices (like Advaita Vedanta and Zen) aim at
states of consciousness beyond
name and form, Jung was
interested in the images
themselves as transformers of
consciousness.
Of course there are well known
meditation practices that also
make use of image, word, and
sound, such as are found in
Tibetan Buddhism, Catholic
prayer, and Lurianic Kaballism.
What separates Jung from all of
these is the use of one’s unique
and personal experience of the
psyche as the starting point,
rather than proscribed or
transmitted formulas. This
difference arose from Jung’s own
experience of suffering and
distress, combined with his
scientific
outlook and training which
enabled him to treat his own
struggle as an experiment.
In our exploration of meditation
and active imagination, we will
begin with an overview of some
of the traditional practices and
their aims. We will then look at
Jung’s approach in a comparative
way, examining not only the
goals of the practice
(psychological integration in
Jung’s case) as well as the
areas of the psyche engaged. We
will share some simple
meditation practice as well as
active imagination, and, if time
permits, a discussion of
“dynamic meditation” as taught
by the Mother of Sri Aurobindo
ashram.
Richard H. Stein, MD, is a
psychiatrist and an analyst
member of the C.G. Jung
Institute of San Francisco.
Following a stay in the Sri
Aurobindo Ashram (1973-4) he
returned to San Francisco where
he trained as a Jungian analyst.
He has written about Sri
Aurobindo, the archetype of
initiation,
and Jung’s shadow problem, as
well as teaching and lecturing
regularly in the analytic
training and public programs of
the SF Jung Institute and other
training centers. He has been in
private practice for over 30
years in San Francisco.
Saturday February 12, 2011 9:30
am – 1:30 pm
$100
CE Credit: $15
CE Hours: 4
Approved for: MD, PhD, MFT, LCSW,
RN
Reserve for this event >>
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####
For Licensed Therapists Only
Tending the Soul: The Art and
Practice of Jungian
Psychotherapy
Saturday, October 2, 2010 and
then the first Saturday of the
following 8 months and every
Monday evening beginning on
October 4, 2010 and concluding
on June 6, 2011
Reserve for this event >>
The spirit of
the depths… conquered [my]
arrogance, and I had to swallow
the small as a means of healing
the immortal in me. The spirit
of the depths took my
understanding and all my
knowledge and placed them at the
service of the inexplicable and
the paradoxical.
–Jung: The Red Book
Jung’s recently published Red
Book, in which he recorded the
powerful inner images that burst
forth from his unconscious and
became the basis of his
psychology, begins with a
dialogue between the “spirit of
the times” and the “spirit of
the depths.” The first spirit
speaks for collective values,
rational and practical
considerations, and complexes
that shape our personal,
subjective
worlds. The spirit of the
depths, however, is far more
mysterious. It inspires dreams,
visions, art, creativity,
spiritual development, cultural
evolution,
and all activities in which we
encounter the vast potential of
the human soul.
After his break with Freud, Jung
began to suffer a major
transformational crisis in which
he repeatedly feared he was
losing his mind. He realized he
had been living a life
identified with the“spirit of
the times,” too much in his
persona and ego-ambitions. A
major change in orientation was
in order. He needed to tend to
his own soul. Now in midlife,
Jung heard the spirit of the
depths speak to him from within.
It insisted he look within
himself to find his own “center”
through dialogues with various
characters. The Red Book is an
account of those dialogues.
In this 9-month course, we will
reflect together on the ways in
which therapists
might invite patients to listen
to the same spirit of the depths
that inspired Jung. What is it
we can do—or refrain from
doing—to help our patients
become receptive to this spirit
rather than complying with the
spirit of the times? The deeper,
more alive issues and goals of
therapy emerge as both therapist
and patient pay careful
attention to what the spirit of
the depths is telling them. How
can we facilitate a conversation
with this spirit and the
characters of the inner world in
a therapeutic relationship we
co-create with our patients?
The need for psychotherapy to
help patients listen to the
spirit of the depths is arguably
more important in today’s world
than in Jung’s. In our mental
health field the spirit of the
times speaks far louder than the
voice of the soul.
Cognitive-behavioral methods,
evidence-based principles and
techniques,
brain research,
psychopharmacology, and brief
treatment now dominate the
field. Important as these may
be, they are not the same as
psychotherapy oriented toward
depth, meaning, value, spiritual
well being, and the vast
creative potential of the human
soul. It is in listening to the
soul that what Jung called the
“supreme meaning” might be
found. Jungian psychotherapy
seeks to tap that greater human
potential.
This does not mean, however,
that we can ignore the spirit of
the times. An important aspect
of Jungian psychotherapy is to
invoke the “transcendent
function,” which arises from the
dialogue between these two
spirits and from the interplay
of consciousness and the
unconscious. The psyche
addresses its conflicts by
presenting first one side, then
the other. Jung said that when
these spirits dialogue, as if
they were “two human beings with
equal rights,” a movement occurs
that “leads to a new level of
being.”
In this 9-month course we focus
on the above themes and will
seek the following:
-
To help our patients listen
within themselves to the spirit
of the depths as it “speaks”
through their free associations,
dreams, fantasies,
life-experiences,
symptoms, and their relationship
with you, the therapist;
-
To make interventions based on
what we hear from the spirit of
the depths as it “speaks”
through our reveries, inner
experiences, and the
relationship with our patients;
-
To distinguish between the
repetitive (or personal) and
archetypal (or transpersonal)
dimensions of the transference.
-
To understand the basic
principles of the transcendent
function and how it emerges in
psychotherapy.
-
To expand our capacity to use
mythological, religious, and
other symbolic material, arising
in both us and our patients, in
creative, growth-enhancing ways;
-
To develop skill at working
clinically in ways that is
typically Jungian: use of
metaphor, dreams, active
imagination, sandplay, and
expressive arts.
Format
This course will have three
components:
-
The first Saturday of each
month we will have a 4-hour
didactic seminar on a specific
topic.
-
An ongoing clinical case
seminar that meets Monday
evenings weekly for 2 hours. The
purpose of the clinical case
seminar will be to amplify the
preceding Saturday morning
didactic topic and apply it
specifically to clinical cases
offered by the analyst and the
members of the group.
-
Three sessions during the
year focusing on our own
personal enfoldment using
symbols of the unconscious and
practices associated with
Jungian psychotherapy: sandplay,
active imagination, dreams, and
expressive arts.
Schedule and Faculty
Sat. Oct. 2, Mon. Oct. 4, 11,
18, 25
Maria Ellen Chiaia, PhD, on
Tending the Soul through
Symbolic Processes
Bryan Wittine, PhD, LMFT on
Transpersonal Crises and
Conflicts
Mon. Nov. 1
Maria Ellen Chiaia and Bryan
Wittine, an evening for personal
process and integration
Sat. Nov. 6, Mon. Nov. 8, 15,
22, 29
Barbara Stevens Sullivan, MSW,
on The Creative Unconscious and
the Self
Sat. Dec. 4, Mon. Dec. 6, 13, 20
John Beebe, MD, on Psychological
Types from a Jungian Perspective
2011
Sat. Jan. 8, Mon. Jan. 10, 17,
24, 31
Beth Barmack, MSW and Mark
Sullivan, PhD, LMFT on The
Psychology of the Transference
Sat. Feb. 5, Mon. Feb. 7, 14, 21
Diane Deutsch, PhD, on
Transforming Symbols
Mon. Feb. 28,
Maria Ellen Chiaia and Bryan
Wittine: an evening for personal
process and integration
Sat. Mar. 5, Mon. Mar. 7, 14,
21, 28
Alan Ruskin, PhD, on The Use of
Dreams in Jungian Psychotherapy
Sat. Apr. 2, Mon. Apr. 4, 11,
18, 25
Barbara Holifield, PhD, on The
Somatic Unconscious
Sat. May 7, Mon. May 9, 16, 23,
and 30
Richard Stein, MD, on Jungian
Analysis as a Way of the Spirit
Mon. June 6
Maria Ellen Chiaia and Bryan
Wittine: an evening for personal
process and integration
Course Developers and
Coordinators: Bryan Wittine and
Maria Ellen Chiaia
Faculty
Beth Barmack, MSW, is an analyst
member the C.G. Jung Institute
of San Francisco where she
teaches and supervises. For the
past four years she has been
active in the field of infant
observation. She is in private
practice in San Francisco and
works with adults, adolescents,
and couples and also does
clinical consultation
groups.
John Beebe, MD, is a member
analyst of the C.G. Jung
Institute of San Francisco. He
is the author of Integrity in
Depth and (with Virginia
Apperson) The Presence of the
Feminine in Film. Through his
lectures and film presentations
throughout the world, his
additions and extensions to
Jungian and MBTI type theory
have attracted much attention in
recent years. They are outlined
and explained in “Understanding
Consciousness through the Theory
of Psychological Types,” in
Analytical Psychology:
Contemporary Perspectives in
Jungian Analysis, edited by
Joseph Cambray and Linda Carter.
He is in private practice in San
Francisco.
Maria Ellen Chiaia, PhD, is an
analyst member of the C. G. Jung
Institute of San Francisco. She
is a teaching member of the
International Society for
Sandplay Therapy. She is
co-author of Sandplay in Three
Voices: Images, Relationship,
and the Numinous and has
authored many articles and book
chapters. She has a private
practice in Berkeley and Marin
and works with adults, children
and adolescents.
Diane Deutsch, PhD, is an
analyst member of the C.G. Jung
Institute of San Francisco where
she teaches in the Intern
training program. She has a
private practice in San
Francisco where she supervises
post-doctoral students.
Barbara Holifield, MFT, is an
analyst member of the C.G. Jung
Institute of San Francisco. An
adjunct faculty member in the
Somatic Psychology program at
the California Institute of
Integral Studies, San Francisco,
California, she teaches
Authentic Movement in the United
States and abroad. She writes
and presents on the topic of the
psyche within the matrix of the
natural world. She has a private
practice in San Francisco and
Mill Valley.
Alan Ruskin, PhD, is an analyst
member of the C.G. Jung
Institute of San Francisco. He
is part of the core faculty for
the Institute’s Training Program
as well as a frequent presenter
in the Public Programs. He has a
private practice in San
Francisco.
Richard H. Stein, MD, is a
psychiatrist and an analyst
member of the C.G. Jung
Institute of San Francisco.
Following a stay in the Sri
Aurobindo Ashram (1973-4) he
returned to San Francisco where
he trained as a Jungian analyst.
He has written about Sri
Aurobindo, the archetype of
initiation, and Jung’s shadow
problem, as well as teaching and
lecturing regularly in the
analytic training and public
programs of the SF Jung
Institute and other training
centers. He has been in private
practice for over 30 years in
San Francisco.
Barbara Stevens Sullivan, MSW,
is an analyst member of the C.G.
Jung Institute of San Francisco
where she teaches in the public
programs and the analytic
training program. She is the
author of Psychotherapy Grounded
in the Feminine Principle and
The Mystery of Analytical Work:
Weavings from Jung and Bion. She
has a private practice in
Oakland.
Mark Sullivan, PhD, MFT, is an
analyst member of the C.G. Jung
Institute of San Francisco where
he teaches in the public
programs and the analytic
training program. He practices
individual adult and adolescent
psychotherapy and
psychoanalysis,
couples therapy, and clinical
consultation in Oakland and San
Francisco.
Bryan Wittine,
MFT, PhD, is an analyst member
of the C. G. Jung Institute of
San Francisco where he teaches
in public programs and the
analytic training program. He
has a long-standing interest in
the relationship of Eastern and
Western spiritual traditions and
contemporary psychoanalysis, and
has written and lectured
extensively on the interface. He
is in the private practice in
Mill Valley where he does
individual psychotherapy,
psychoanalysis, and clinical
consultation.
Enrollment is limited to 18
licensed psychotherapists.
Payment in installments can be
arranged.
Saturday, October 2, 2010 and
then the first Saturday of the
following 8 months and every
Monday evening beginning on
October 4, 2010 and concluding
on June 6, 2011
Course Fee: $1500
CE Credit: $15
CE Hours: 98 approved for MD,
PhD, MFT, LCSW, and RN
Reserve for this event >>
^ top
Past Programs
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