Jungian and Post-Jungian Clinical Concepts
Sixteen month Online Certificate Course presented by an International Faculty of Jungian Clinicians and Academics.
Registration for 2018 is closed.
Please complete the form below if you want to be contacted when we open for intake during 2019.
This 15-module, 16-month, online course in Jungian and post-Jungian clinical concepts will introduce and cover the key concepts of Jungian theory and clinical application. This course is aimed at psychotherapists from all fields, including those with an existing knowledge base of Jungian psychology, wishing to understand the fundamentals of Jungian and post-Jungian psychology in clinical practice . This is a unique focused and in-depth learning opportunity in Jungian and post-Jungian theory and clinical application, with a global faculty of senior Jungian clinicians and academics.
Overview & Course Information
Every month of the course will see a new module presented, covering the foundational concepts of Jungian theory and application. These modules include:
- A three-hour webinar with the course presenter, a formal lecture and an extended Q & A. These webinars are presented live and recorded for those unable to make the live webinar.
- Essential reading, set by the module presenter and made available as part of the programme reading pack.
- Access to a student forum to download the learning material, upload your module essays, post questions and interact with other members of the international student body.
This online course is aimed specifically at those in the psychotherapeutic field: clinicians, psychotherapists, counsellors and psychologists, wishing to either be introduced to or deepen their existing knowledge of Jungian psychology.
NB. The course is not a formal training or accreditation as a Jungian analyst. It is offered as continuing professional development for practising psychotherapists. In terms of the number of CEUs offered for the course, you will need to check with your local accreditation body.
For the full syllabus, module descriptions and faculty information see below.
The course fee includes the webinars, all course materials and access to the student forum.
In terms of time: you will need a total of eight to twelve hours per month. With the exception of the webinar, which happens at a fixed time – once a month on a Saturday – all studying can be done in your own time. The webinar is also recorded, should you be unable to make the live broadcast. The fifteen modules include a one month break in December, 2018.
A Certificate of Completion is issued on the successful completion of the course.
Course process per monthly module:
- Access and download your reading pack for the month
- Attend webinar on topic for the month or watch the recording
- Complete a 15 question multiple choice questionnaire; it is only required should you wish to receive the CPD – Continuing Professional Development Points/ CEU – Continuing Education Units.)
The Centre for Applied Jungian Studies exists to promote the research, learning and dissemination of depth psychology and studies, with a focus on Jungian psychology, in a non-linear, non-traditional, fashion. Utilising disruptive technologies the Centre delivers the concepts and applications, developed within the framework of depth psychology, to a wider audience than has historically been given access to these ideas and tools. This approach reflects the global paradigm shift to learning being made more widely and democratically accessible. This is facilitated in part by the non-localisation opportunities for learning created by the WWW, and the radical evolution and sophistication of communication platforms over the last two decades. This aspiration maintains the highest regard for the value and integrity of depth psychological theory and practice. It acknowledges the debt owed to the pioneers of depth psychology and their legacy, as well as the tireless work of the clinicians and scholars who have furthered the field of study over the last century.
The Centre for Applied Jungian Studies is committed to excellence in research, teaching and practice.
‘Jungian and post-Jungian Clinical Concepts’ was inspired by the challenge presented by the Jungian scholars and clinicians at the ‘Spectre of the Other in Jungian Psychology,’ an International Association of Jungian Studies conference that took place in Cape Town in 2017. Where, the urgent need to reach those previously excluded from the teaching and ideas of Jungian psychology, be it for reasons of location, economics or historical prejudices, was unequivocally sounded. In its own modest way, this course sets out to achieve that. By virtue of offering top-class tuition in Jungian psychotherapy, outside of its traditional setting, being non-localised (online), and a tiered fee structure, the aim is explicitly to democtratise the learning opportunities offered by Jungian psychology, broaden the reach of these tools and to be as inclusive as possible.
Modules & Presenters
The therapeutic relationship and the goals of the work presented by Prof Andrew Samuels
Alchemy and Jung’s four stages of transformation presented by Stephen Farah
Archetypes and the collective unconscious presented by Mark Saban
Complexes, the ego and consciousness presented by Dr Nancy Krieger
Typology presented by Dr John Beebe
The Shadow presented by Dr Ann Casement
Difficulty at the Beginning: the Mother Complex presented by Dr JoAnn Culbert-Koehn
Gender, Contra-sexuality, and Intimate Relationships presented by Dr Polly Young-Eisendrath
The Self and individuation presented by Dr Birgit Heuer & Dr Gottfried Heuer
Social and political issues, race: cultural complexes presented by Dr Fanny Brewster
Dreams and active imagination presented by Prof. Dr. Verena Kast
The role of myth and fairy tales in therapy presented by Dr Pia Skogemann
The arts with a focus on film presented by Dr Helena Bassil-Morozow
Eco-psychology presented by Dr Mary-Jayne Rust
Spirituality in Jungian psychology, theory and practice presented by Dr Murray Stein
The Therapy Relationship and the Goals of the Work.
We will talk about some very different approaches to the therapy relationship. These will range from understanding it as an ordinary human relationship, to considering various relational approaches, to discussion of transference-countertransference. Jung’s views on these matters will be discussed and his pioneering status in terms of today’s interest in ‘relationality’ will be highlighted. In addition, the question of what psychotherapy is for, and what its aims and goals might be, will receive attention. We will assume that there is no one single way to enter these matters.
Alchemy and Jung’s four steps of transformation
In the antiquarian practice of alchemy, Eastern and Western, both chemical and gnostic, Jung found an analogue and precedent for the process of transformation he ‘discovered’ in his clinical practice. He first wrote about this in his companion piece to Richard Wilhelm’s Secret of the Golden Flower (pub. 1929). In this text describing the ancient Taoist practice of inner alchemy, Jung encountered a parallel process -albeit described in very different terms, to the processes of the transcendent function, psychic transmutation and individuation, he developed and described as part of his Analytical Psychology. Jung went on to explore this connection and the symbols of alchemy extensively and published two volumes of the Collected Works on the topic: ‘Psychology and Alchemy’, vol. 12, and ‘Alchemical Studies’, vol. 13. In this module we will consider the metaphor of alchemy and its symbolic resonance with clinical practice, particularly Jungian psychotherapy.
Archetypes and the Collective Unconscious
This course addresses the place of Archetypes and the Collective unconscious in Jung’s psychology, with a particular focus on clinical applications of these concepts. In the first part of the seminar we will outline Jung’s ideas about archetypes and the role they play within his overall psychology, we will then move onto various critical approaches to the archetype that have arisen in post-Jungian literature. With these critiques in mind, we will then move onto the ways archetypes show up in clinical practice and how archetypal theory can inform work with patients, with a particular emphasis upon the experiential dimension of the archetype and its relation to dream, complex, and symptom.
Complexes, the ego and consciousness
Starting from the structure of the psyche, as Jung defined it, and his early work on complexes we will investigate the neurological underpinnings of what happens when a feeling toned complex constellates and how this can explain the emergence of consciousness. Looking at the brain and the body as a dynamic complex system, I believe, explains why Jung linked closely the ego complex with consciousness. We will also see the relationship between the archetype and the complex and why we claim that every complex has an archetypal core. Time permitting, we will apply these theories to specific archetypes such as the Shadow or the Anima/Animus.
The Contribution of Typology to the Understanding of Complexes
Unconscious complexes can begin to be integrated when we are able to identify their general character and learn to understand and speak their language. Each complex tends to adopt the language and values of one of the eight types of consciousness that Jung discovered and wrote about in Psychological Types, so developing some fluency in the eight types of awareness will help us to connect with and assimilate these autonomous and often alienated parts of the psyche. The complexes express themselves through our interior dialogue, through dreams, and through unexpected or questionable things that we say and do when the complex is activated in us. Complexes also may be acted out in our relationships with others through projection.
The concept of the shadow, developed by Jung in The Red Book, is one of his key contributions to depth-psychology as it represents everything an individual does not know about her/himself and ‘has no wish to be’ (Collected Works 16, Para 470). As it is unknown, the shadow is synonymous with primitive aspects of the psyche which reason is powerless to dispel. Confronting shadow aspects of oneself leads to increased understanding of all the negative aspects of human behavior and thought, including the reality of evil. As shadow aspects emerge from behind the persona, i.e., the conventional mask adopted by an individual, it becomes possible to integrate them with the ego. Three kinds of shadow will be explored in the course of the seminar as follows: personal shadow that emerges from the personal unconscious, which is acquired empirically in the course of an individual’s life. Collective shadow and archetypal shadow emerge from the realm of the collective unconscious, i.e., the inherited part of the psyche that consists of mythological contents. The latter two kinds of shadow have an archetypal core which gives them their powerful religious dimension hence Jung sees the assimilation of these into consciousness as a moral task. The potential for development or individuation – another concept developed by Jung in The Red Book – lies in the assimilation of shadow contents by ego.
Difficulty at the Beginning: the Mother Complex
Birth is universal human experience and the success or failure of an individual’s birth to mediate the archetype of birth can lead to the development of a birth complex. Although deeply buried and hard to see a difficult physical and or psychological birth can leave a dark indelible imprint impeding individuation. Both case material and birth stories from important artists will be used to illustrate this process.
Gender, Contra-sexuality and Intimate Relationships
It is when the categories “male” and “female” are seen to represent an absolute and complementary division that they fall prey to mystification in which the difficult of sexuality instantly disappears.
from Jacqueline Rose, “Introduction to J. Lacan, Feminine Sexuality, 1982, p. 33
This course will examine the current clinical and personal usefulness of applying Jung’s categories of anima and animus to relationships and individual identity, especially regarding intimacy. It will take the position that love in the 21st century demands new kinds of ideas and skills because an equal, reciprocal, mutual relationship between intimate partners invites chronic destructive projective identification. Power struggles in projective identification tend to lead to caricaturing of the “opposite sex.” We will examine sex, gender, contra sexuality and the making of an “intimate enemy” in a way that can be applied clinically to individuals and couples.
Individuation and the Self
Closely linked to concept of the Self, ‘Individuation’ is one of the key concepts of Jung’s Analytical Psychology. This module will start with considerations of some of the possible origins of this concept in analytic theory, followed by a summary of the traditional Jungian perspective. Links will be made to Jung’s transference diagram in terms of creating the most conducive setting for steps on the journey of individuation to occur in what Habermas refers to as ‘the ideal speech situation’: the moment of mutuality between equals which allows for the numinous to enter the analytic relationship and for healing towards individuation to occur.
Jung’s concept of the Self which can be argued to be at the centre of Jung’s body of thought in terms of difference from a Freudian approach. The Self is concerned with what Jung called the God-image in man and, according to Jung, is an empirical reality in the psyche. Reference will be made to how Jung differentiates this from a religious view and to his phenomenological argument. It is a complicated subject though, as it involves an irreducible paradox. Later developments such as Edinger’s ego-self axis will be mentioned. More currently, Cambray has addressed the structure of the Self, described by Jung in ‘Aion’, from a contemporary emergentist angle. A post-post Jungian rendering of the Self from a clinical point of view is offered in B. Heuer’s thesis on ‘sanatology’.
Cultural complexes: with a focus on ‘race’
We will examine, through over-view, the social and political issues that face us in the clinical setting, as well as in the Collective. It will be possible to examine one’s own racial complex within the mirrored context of a cultural complex, developing an understanding of the archetypal core of the racial complex. Issues of Identity and Individuation are presented, and discussed, as necessary aspects of psychological well-being. Social and political issues with a focus on race: cultural complexes.
Dreams and active imagination
Jung started his scientific career with the association test and the complex theory. That means: He started with the studies of emotions, understanding emotions as the basis of what it means to be a human being.
CW 3, §78: (1906) „The essential basis of our personality is affectivity. (Footnote: For feeling, sentiment, emotion, affect, Bleuler proposed the expression of affectivity.) Thought and action are, as it were, only symptoms of affectivity.”
Based on this finding, Jung established a theory of the complexes, and in short, a link between the complexes and dreams. (Complexes are the architects of dreams.)
In the meantime, one hundred years later, we are confronted with affective neuroscience and Panksepp’s contention “it is clear that psychotherapy is in the midst of an emotion revolution. The primal affective aspects of mind are no longer marginalized, but, rather, are recognized as the very engines of the psyche.”
It seems the right moment to enter into this conversation and to bring the ideas of Jung into contact with these new ideas, not only those of Panksepp, but also those of Damasio, de Waal and others. These new findings and ideas support the theories of Jung and show how remarkable they were at his time and also nowadays in the current discussion. Perhaps we can, thereby, appreciate more the basic theories of Jung. The findings of affective neuroscience can have an input for our work; they can influence our understanding and our working with complex episodes and with dreams. So: On the one hand, we will see that the basic ideas of Jung are in accordance with findings of affective neuroscience, while on the other hand, the findings of affective neuroscience let us better understand the dynamics of complexes, give us new ideas for clinical work with complexes and dreams, and also new ideas about the roots of human beings.
The role of myth and fairy tales in therapy
The role of myth and fairy tales in the thinking of Jung and the Jungians, based on the idea of the collective unconscious and the archetypes, illustrated with examples from literature and clinical practice.
The arts with a focus on film
The module will cover the function of archetypes in storytelling, with a particular focus on cinema and TV. It will open with an overview of the taxonomy of archetypes in narratives and move on to detailed discussions of examples: the Trickster and the Self archetypes in TV and film. In particular, we will discuss The Mask, Yes Man, Paddington, Arrival and the original Alien (1979).
Jung is one of the few psychotherapists who has written extensively about the relationship between inner and outer nature. Through growing up in the Swiss Alps he knew about encounters with the numinous and the power of nature to heal the human soul. He warned of the consequences of our separation from the rest of nature and of taking from the earth with no reciprocity or respect. The result is a loss of soul and a rampant industrial growth culture trying to fill the hole. In this webinar we will explore how these issues come into our work as therapists. What are the archetypal forces at play? Is there a link between global crisis and symptoms such as depression, addictions, anxiety? Do clients talk about their concerns about the world, e.g. climate change, and if so how do we help them explore their anxieties? What are their dreams saying?
Spirituality in the Consulting Room
Since the 1990’s, clinical psychologists (in the United States, primarily) have carried out a significant amount of research regarding spirituality in clinical practice. Questions that have been raised and addressed in many articles, books and conferences in the last several decades include: What is the difference between religiosity and spirituality? Should questions regarding these matters be addressed in the context of psychotherapeutic practice? Does it make a difference if the therapist has religious commitments or a spiritual attitude? Jungian psychotherapy has included consideration of the numinous since the days of the founding figures, and many books have been written on this topic. It is still an open question, however, just how important spirituality or numinous experience might be for psychic healing and mental health. According to Jung, it is the numinous experience that overcomes neurosis. This lecture will take a fresh look at this topic and offer some examples of spirituality in practice, both positive and negative.
Registration and Bookings
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- Course will commence 1st of March.
Stephen Farah (HOD) is the co-founder and head of learning and research at The Centre for Applied Jungian Studies South Africa. He is an executive member of the International Association of Jungian Studies. Stephen holds an honours degree in analytical philosophy from the University of the Witwatersrand and a Master’s degree in Jungian and Post Jungian Studies from the University of Essex. Stephen’s areas of interest include psychoanalysis, film, the philosophy of language, consciousness, individuation and the simulation hypothesis. A recent paper of his ‘True detective and Jung’s four steps of transformation’ will be published in The Routledge International Handbook of Jungian Film Studies.
Andrew Samuels (Programme Consultant) is Professor of Analytical Psychology at the University of Essex and a Jungian analyst in practice in London. He has been referred to as ‘the most celebrated of today’s Jungian analysts (in American Imago). He is a former Chair of the UK Council for Psychotherapy. His many books have been translated into 21 languages and include the ground-breaking Jung and the Post-Jungians (1985), A Critical Dictionary of Jungian Analysis (1986), The Father: Contemporary Jungian Perspectives (1986), Psychopathology: Contemporary Jungian Perspectives (1989, and Persons, Passions, Politics, Psychotherapy: Selected Works of Andrew Samuels (2015).
John Beebe MD is a psychiatrist and past president of the C. G. Jung Institute of San Francisco. He is the creator of the Eight-Function-Attitude, Eight-Archetype Model of types. He has written Integrity in Depth; and most recently, Energies and Patterns in Psychological Type: The Reservoir of Consciousness as well as the preface to the Routledge Classics edition of Jung’s Psychological Types. He is co-author of The Presence of the Feminine in Film and co-editor of The Question of Psychological Types: The Correspondence of C. G. Jung and Hans Schmid-Guisan, 1915-1916. He is the founding editor of The San Francisco Jung Institute Library Journal (now titled Jung Journal: Culture and Psyche), and a was the first American co-editor of the London-based Journal of Analytical Psychology. An international lecturer is widely known for his work on psychological types, the psychology of moral process, and the Jungian understanding of film. Recently he has been engaged in training the first generation of analytical psychologists in China.
Ann Casement, LP, is a senior member of the British Jungian Analytical Association and an associate member of the Jungian Psychoanalytic Association. She served on the Executive Committee of the International Association for Analytical Psychology from 2001–2007 and is currently the chair of its Ethics Committee. She was on the 2013 Gradiva Awards Committee in New York and has published widely, including articles and reviews for The Economist. She is on the editorial board of JUNG JOURNAL: Culture & Psyche and of other professional journals.
Dr Helena Bassil-Morozow is a cultural philosopher, media and film scholar, and academic writer whose many publications include Tim Burton: The Monster and the Crowd (Routledge, 2010), The Trickster in Contemporary Film (Routledge, 2011), The Trickster and the System: Identity and Agency in Contemporary Society (Routledge, 2014), Jungian Film Studies: the Essential Guide (Routledge, 2016; co-authored with Luke Hockley) and Jung for Storytelling (forthcoming).
Dr Birgit Heuer is a Jungian Analyst of the British Psychotherapy Foundation. She also has a previous training in body-oriented psychotherapy. She has been in private practice for the past thirty-seven years. She served on the BAP training committee and worked as clinical supervisor at Kingston University. She teaches on several Jungian-analytic trainings, as well as at Birkbeck College, University of London, and at the Centre for Psychoanalytic Studies, University of Essex. She has published numerous papers (Journal of Analytical Psychology, Self & Society, et al.) and book-chapters (Christopher & Solomon, eds., Contemporary Jungian Clinical Practice, 2003; Stein, ed., Jungian Psychoanalysis, 2010; Heuer, ed., Sacral Revolutions, 2010; et al.), and her PhD is on Sanatology, a Clinical Paradigm of Health and Healing. She also lectures internationally on themes such as ‘body and being’, ‘forgiveness’, ‘spirituality in the consulting-room’ and on ‘clinical paradigm’.
Fanny Brewster, Ph.D., M.F.A., is a Jungian analyst and author of poetry and nonfiction. Dr. Brewster is a Core Faculty member at Pacifica Graduate Institute, the Philadelphia Association of Jungian Analysts and the C.G. Jung Foundation of New York. She is a lecturer and workshop presenter of Jungian Psychology related topics on Culture, Dreamwork and the Creativity.
Dr Gottfried M. Heuer, Jungian Training–Psychoanalyst and –supervisor, Neo-Reichian body-psychotherapist: over 40 years of clinical practice in West-London; taught and lectured in most European countries, North, Central, South America, and Australia; independent scholar with some 70 papers published in the major analytic journals; books include 10 congress–proceedings for the International Otto Gross Society (cf. http://www.literaturwissenschaft.de), which he co-founded; he recently initiated the International Association for Otto Gross Studies, https://ottogross.org His books include Sacral Revolutions (London, New York: Routledge 2010); Sexual Revolutions (London, New York: Routledge,2011) and Freud’s ‘Outstanding’ Colleague/Jung’s ‘Twin Brother’: The Suppressed Psychoanalytic and Political Significance of Otto Gross (London, New York: Routledge, 2017, which he discusses @ https://vimeo.com/196609212); he is also a published graphic artist, photographer, sculptor (one-man and group-shows internationally) and a published poet.
Jo Ann Culbert-Koehn is a Jungian Analyst in Santa Monica California. She is current President and past President of the CG Jung Institute of Los Angeles where she has also served as Director of Training and Co-Director of the Hilde Kirsch Children’s Center. She served six years on the Executive Committee of the IAAP. In 2006 Jo Ann received the Distinguished Educator Award from the International Federation for Psychoanalytic Education. In 2017 JoAnn delivered the Faye lectures at the Houston Jung Center.
Murray Stein, Ph.D. is a Jungian psychoanalyst practicing in Zurich, Switzerland. He is a former president of the IAAP and is a training and supervising analyst at ISAP Zurich. His books include Jung’s Treatment of Christianity, In MidLife, Jung’s Map of the Soul, Minding the Self, and most recently Outside Inside and All Around.
Nancy M. Krieger, PhD. came to Jungian psychology after a degree in physics and most of a lifetime spent in computer science and telecommunications. A Jungian psychoanalyst, trained at the institutes in Zurich and then obtained a doctorate with the Centre for Psychoanalytic Studies at the University of Essex. Her dissertation consisted of a comparison of Jungian theory to the mathematical concepts of dynamic systems theory and recent findings in neuroscience. Active in the Jungian training ISAP ZURICH and has a private practice in France.
Pia Skogemann, Jungian analyst in private practice. MA in religion from University of Copenhagen. Founding member, teacher, supervisor etc. at C.G. Jung Institute Copenhagen. Author of numerous articles and books; in English: Where the Shadows Lie. Chiron, USA, 2009. Mother Denmark in: Europe’s Many Souls. Ed. J. Rasche and Th. Singer. Spring Journal, USA, 2016.
Mary-Jayne Rust is an eco-psychotherapist, inspired by trainings in art therapy, feminist psychotherapy and Jungian analysis. Journeys to Ladakh (on the Tibetan plateau) in the early 1990’s alerted her to the seriousness of the ecological crisis, and its cultural, economic and spiritual roots. Alongside her therapy practice she runs courses and lectures internationally on ecopsychology, a growing field of inquiry into the psychological dimensions of ecological crisis. Her publications can be found on www.mjrust.net, including Vital Signs: Psychological Responses to Ecological Crisis. Eds M.J. Rust & Nick Totton. Karnac, London 2011. She weaves together the ecological, psychological, political, and spiritual aspects of the earth and its people, with a keen interest in the differences between indigenous and western worldviews, and how we might enable ancient and modern to live together today. She grew up beside the sea and is wild about swimming. Now she lives and works beside ancient woodland in North London.
Dr. Verena Kast was Professor of Psychology at the University of Zurich and is a training analyst, supervisor and lecturer at the C.G. Jung, Institute of Zurich, Küsnacht. She is president of the Curatorium. Author of numerous books among others: The Dynamics of Symbols. Father-Daughter, Mother-Son. Freeing Ourselves from the Complexes that Bind Us. Element, Dorset.
Mark Saban is a senior Jungian analyst (a member of the Independent Group of Analytical Psychologists) and a lecturer in Jungian and post-Jungian studies in the Department of Psychosocial and Psychoanalytic Studies, Essex University. He recently co-edited Analysis and Activism – Social and Political Contributions of Jungian Psychology, Ed. Emilija Kiehl, Mark Saban, & Andrew Samuels (Routledge) 2016 (Finalist American Board and Academy of Psychoanalysis Book Prize, Nominated Gradiva Award for Best Edited Book). Recent articles include, Jung, Winnicott and the divided psyche, Journal of Analytical Psychology, 2016, 61, 3, 329–349 and Secrete e Bugie. Un’area cieca nella psycologia junghiana, Rivista di psicologia analitica, 2017, n. 43 Volume 95.
Polly Young-Eisendrath, Ph.D., Jungian Analyst, Psychologist, author; Clinical Supervisor, Norwich University, Northfield, Vermont; Clinical Associate Professor of Psychiatry, University of Vermont, Burlington, Vermont; and in private practice in central Vermont. She is chairperson of the non-profit “Enlightening Conversations: Buddhism and Psychoanalysis Meeting in Person” that hosts conferences in cities around the USA. She has published many chapters and articles, as well as fifteen books that have been translated into more than twenty languages. Her most recent books are The Present Heart: A Memoir of Love, Loss and Discovery (Rodale, 2014); The Self-Esteem Trap: Raising Confident and Compassionate Kids in an Age of Self-Importance (Little, Brown, 2008); and The Cambridge Companion to Jung: New and Revised, of which she is co-editor with Terence Dawson (Cambridge University Press, 2008). Polly’s forthcoming book, True Love Ways: Relationship as Psycho-Spiritual Development, will be published in 2018.