The Inner Guidance in Depth Psychotherapy and Jung’s Red Book
The Inner Guide in Depth Psychotherapy and The Red Book of C.G. Jung
Presented By: Bryan Wittine, PhD, LMFT | Four Fridays, September 30, October 21, November 18, December 9, 2016 | 10 am – 12 noon
Location: CIP, 1330 Lincoln Avenue, Suite 201, San Rafael, CA 94901
Cost: $140 early registration fee up to 10 days prior to seminar, $160 after.
CIP Member Discounts: $100 early registration, $110 after
CEs: 8 CEs for LMFTs & LCSWs and 8 CEs for Psychologists (Certificates issued after completion of the four sessions)
Bryan Wittine Bio:
Bryan Wittine, PhD, LMFT, is a Jungian psychoanalyst in private practice in Marin County. He was cofounder and founding chair of the graduate program in transpersonal counseling psychology at John F. Kennedy University, currently in Berkeley and Pleasant Hill. He also served on the adjunct faculty at CIIS, ITP, and other graduate schools. Having trained in existential-humanistic psychotherapy and self-psychology, his long-standing practice of contemplative spirituality and studies in depth psychology brought him to train at the C.G. Jung Institute of San Francisco where he regularly teaches on psychoanalysis and spirituality.
In The Red Book, C.G. Jung recorded dialogues with, and made paintings of, inner figures that confronted him from the depths of his unconscious. This creative process was profoundly turbulent and destabilizing, but ultimately integrative, for through it he formulated his theory of individuation. In this course we will focus on his dialogues with a central figure from his unconscious, Philemon, whom he called his inner guide.
Like Jung, each of us has an inner guide, a “psychic GPS” that points the way into and through the depths of the unconscious all the way to the Self, the psyche’s deep center and wholeness. In this course we will focus on the guide’s practical relevance in the practice of contemporary depth psychotherapy.
We will contemplate key passages from The Red Book that show how Jung spoke and listened to his inner guide and how we might apply this in our own lives and clinical practice. As we will see, we evoke the guide when we use affect-centered free association, active imagination, and other approaches by which we inquire into the ultimate concerns of our life. Our purpose in this course is to expand our capacity to make use of inner guidance and help our patients do the same.
The idea of guidance from an internal source of wisdom has a long-standing ancestry across cultures in philosophy, religion, and psychology. This suggests it is an underlying archetypal presence in the human psyche with many dfferent cultural forms.
The Greeks had a word, Nous, meaning “higher mind” and “intuitive apprehension.” In the Enneads, Plotinus speaks of the daimon paedros, the guide into whose care we are given and who accompanies our soul throughout life and beyond death. Similarly, Apuleius wrote of a higher group of daimons, each of which cares for one human being and serves as that person’s witness and guardian, and when necessary, taskmaster and judge. In Judeo-Christian thought the guide appears as Archangels, such as Gabriel, the “herald of the mysteries of God” often called the Angel of Revelation. Virgil and Beatrice are Dante’s guides in The Divine Comedy. The Heavenly Twin, the Angelic Spirit, and the Man or Woman of Light are common themes in Sufism and other esoteric philosophies of the Middle East. In Hinduism an inner figure known as the Antaryamin manifests as a higher intelligence when we summon it by praying for its guidance. The Bhagavad Gita is essentially a dialogue between Arjuna, a despondent warrior and Krishna, his guide and teacher. Such a presence is also found in Buddhism, where the Buddha is sometimes personified as a guiding intelligence that leads us to, and often pushes us, in the direction of full and perfect enlightenment.
In psychosynthesis, the approach to psychotherapy developed by the Italian psychiatrist Roberto Assagioli, patients are frequently introduced to the practice of inner dialogue, frequently with an old sage, while in Jungian psychology the practice of working with an inner guide is presented in the work of Marie Louise Von Franz, Barbara Hannah, James Hillman, and Jeffrey Raff, to name but a few. More recently, Jungian analysts have also discussed the guide as an image of an archetypal principle underlying such approaches as psychoanalytic free association and inward searching in existential-humanistic psychotherapy.
This following books and articles have influenced the instructor’s development of this course:
Almaas, A. H. (2002). Spacecruiser Inquiry: True Guidance for the Inner Journey. Boston: Shambhala.
Almaas, A. H. (2008). The Unfolding Now. Boston: Shambhala.
Assagioli, R. (1965). Psychosynthesis: A Manual of Principles and Techniques. New York: Hobbs, Dorman, and Company.
Alighieri, D. (2000). The Divine Comedy. A. S. Kline, Trans. Poetry in Translation.com, publisher.
Atwood, G. E. and Stolorow, R. (1993) Faces in a Cloud: Intersubjectivity in Personality Theory. Northvale, New Jersey: Jason Aaronson.
Brutsche, P. (2011) “The Red Book in the Context of Jung’s Paintings,” San Francisco: Jung Journal, 5:3, 8-24, DOI: 10.1525/jung.2011.5.3.8
Bugental, J. F. T. (1978) Psychotherapy and Process: The Fundamentals of an Existential-Humanistic Approach.
Corbett, L. (1996). The Religious Function of the Psyche. London: Routledge.
Drob, S. L. (2012) Reading the Red Book: An Interpretive Guide to C. G. Jung’s Liber Novus. New Orleans: Spring Journal.
Edinger, E. F. (2002) “Encounter with the Greater Personality.” In Science of the Soul: A Jungian Perspective. Toronto: Inner City Books.
Grotstein, James S. (2000). Who Is the Dreamer Who Dreams the Dream? A Study of Psychic Presences. Hillsdale, NJ: Analytic Press.
Hannah, B. (1981). Encounters with the Soul: Active Imagination as Developed by C. G. Jung. Santa Monica, CA: Sigo Press.
Hillman, J. (1996) The Soul’s Code. New York: Random House.
Jung, C. G. (1960) “The Transcendent Function” In The Structure and Dynamics of the Psyche. Vol. 8, The Collected Works of C. G. Jung. Princeton, N.J., Princeton.
Jung, C. G. (1965). Memories, Dreams, Reflections. New York: Vintage.
Jung, C. G. (2009). The Red Book, Liber Novus. New York: Norton.
Raff, J. (2002) Healing the Wounded God. York Beach, Maine: Nicolas-Hays, Inc.
Ray, R. (2001). Secret of the Vajra World: The Tantric Buddhism of Tibet. Boston: Shambhala.
Slattery, D. (2011) “Thirteen Ways of Looking at The Red Book,” San Francisco: Jung Journal, 5:3, 128-144, DOI: 10.1525/jung.2011.5.3.128
Ann Belford Ulanov Ph.D. L.H.D. (2011) “Encountering Jung Being Encountered,” San Francisco: Jung Journal, 5:3, 54-62, DOI: 10.1525/jung.2011.5.3.54
Vaughan, F. E. (1979). Awakening Intuition. Garden City, NY: Anchor.
Wittine, B. (2012). “Inner Guidance in Analysis and Spirituality.” Paper presented to the Membership of the C. G. Jung Institute of San Francisco, January 5, 2012.
Wolf, E. S. (1988). Treating the Self: Elements of Clinical Self Psychology. New York: Guilford.
Upon completion of this workshop participants should be able to:
- Describe Jung’s Red Book as an expression of an inner dialogue between his ego (conscious “I”) and various “psychic presences” that arose from his unconscious and explain how this dialogue is foundational to the development of “analytical psychology.”
- Identify and describe images of the guide in Jung’s Red Book, in religion and mythology, and in the dreams of patients in psychotherapy.
- Describe the relationship between the inner guidance of the therapist and the development of inner guidance in the client.
- Analyze the centrality of affect in the evocation of inner guidance.
- Describe the relationship between the inner guide and intuition.
- Apply “affect-centered free association” and active imagination in one’s own life and/or with patients.
- Identify and analyze dreams in which a wise being, a guide, a deity, or some other transcendent figure appears.
- Compare and contrast similarities and differences between transference/co-transference phenomena concerning the inner guide and Kohut’s idealizing selfobject transference.
- Assess the client’s readiness to make contact with her inner guide use of affect-centered free association and active imagination by recognizing specific indications and contra-indications for doing so.
- List the qualities of growth-enhancing vs. defensive messages from the unconscious.
Friday, September 30, 2016
10:00 am - 11:00 am Presenter will provide an overview of Jung’s Red Book from a historical context and through his paintings. The figure of Philemon, Jung’s “inner guru,” will be introduced. Comparisons will be drawn between Philemon and Dante’s Virgil and Beatrice. Other examples of the inner guide from religions, mythology, and various approaches to depth psychotherapy will also be introduced.
11:00 am - 12:00 pm Presenter will read aloud passages from Jung’s Red Book as a way to introduce Philemon and the approach to active imagination used by Jung. To further introduce participants to the inner guide and active imagination instructor will recommend the use of a “homework exercise” of meeting and writing dialogue between themselves and a “psychic presence” representing their own inner guide. He will suggest using this exercise throughout the course.
Friday, October 21, 2016
10:00 am - 11:00 am Presenter will begin by introducing a selection from Jung’s paper “The Transcendent Function” in which Jung discusses how to practice active imagination and what we might call “affect-centered free association.” Jung’s recognition of the centrality of affect and intuition will be emphasized.
11:00 am – 12:00 pm The instructor will present a clinical case in which he introduced the concept of inner guidance to a patient and encouraged him to make use of it during a long-term Jungian analysis. The case will discuss the importance for the therapist to use his/her own inner guidance as a way to help guide the therapy. Participants will be invited to share their thoughts and responses, including questions concerning the use of their own inner guide as a resource for conducting therapy.
Friday, November 15, 2016
10:00 am - 11:00 am We will continue our study of Jung’s relationship with Philemon by reading additional passages from the Red Book. After reading these passages aloud we will further discuss the “how-to’s” of “affect-centered free association” and active imagination including questions concerning ways to introduce patients to inner guidance by drawing on metaphors such as the “psychic GPS” and the “inner compass” as well as figures from religion and mythology.
11:00 am - 12:00 pm We will discuss dreams as sources of inner guidance, particularly but not limited to those dreams in which a guide, a deity, or other transcendent figure appears. Participants will be invited to discuss dreams of their clients in which some sort of guiding figure appears
Friday, December 9, 2016
10:00 am - 11:00 am This final meeting of the course will deepen our focus on transference/co-transference issues, and on the indications and contra-indications for supporting the client’s development of inner guidance. We will also list criteria for distinguishing between growth-enhancing vs. defensive (and potentially destructive) messages from the unconscious.
11:00 am - 12:00 pm In this final segment participants will be invited to bring forth their questions concerning their own next steps in the development of their innate capacity for making use of inner guidance. We will conclude with discussion, questions, and closing remarks.