在众多宗教、神话、童话中，经常用树来象征着生命力、治愈能力、智慧等。而人的出生发展，像一粒种子在地下发芽、破土、生长、开花结果。

人的情结，也像树一样，即有核心主干，也有分枝。不同情结之间的关系就像树枝与树干的关系一样，即独立又通过主干生长在一起，即受主干影响也反过来影响主干。

情结、生命力、智慧，每个人自己的生命树，反应了什么心理情结，什么样的生命意义？

抚养“生命树”，唤醒生命的自愈能力，让智慧在生命成长中绽放。

潜意识是如何影响意识情绪情感、行为、现象的，有些现象或类似事件为什么一直重复，甚至像“轮回”一样的影响我们很多的方面……

你的生命就像一棵独一无二的树，只是你自己的生命之树！这些困惑都会在你的生命之树上呈现出来。请你带着这些困惑来吧，来参加“生命树”工作坊！这是专门为你探索自己的生命历程，生命状态，激发你生命原动力的课程。

完整的参加本课程1、2、3阶段，不仅让你了解自己的生命之树，同时，让你学会如何运用“生命树”来帮助自己的亲人，朋友。如果你是心理专业人员能够更好更快的帮助来访者。你的洞察力会因此让人侧目！

【课程特点】可操作性技术，提升灵敏的洞察力。

无论是学什么心理学流派，都可以结合应用；

无论您是理性的人、感性的人，都可以参加；

无论您是学心理学的，还是想解决自己的问题，都可以参加；

没有任何基础，一样也可学会；有基础更加圆融顺通。

【课程目标】

1、学会应用生命树解析方法，快速发现自己的情绪情结及其之间的关系，理清情绪情结对婚姻家庭、工作、人际交往等影响。

2、深入体察，将会发现现实的我、潜意识的我、情结的我、潜能的我及这几个我之间的影响，发现意识、潜意识之间的关系；更好的成长和解决心理咨询个案的问题。

3、帮助长期坚持成长的人士和咨询治疗个案发现当事人整体心理与个别现象，理清心理脉络，更好更快的解决来访者的问题，帮助深入个人成长。
    （注：以上内容为课程3个阶段的总体目标）

【1阶段课程内容】

1.生命树深度心理解析的基本原理；

2.心理阶段法及相关树型的心理构图法；

3.构图法中心理隐私的处理技巧；

4.树型构图的解析方法步骤；

5.基本的处理原则。

【课程形式】

1.理论讲解+实践操作

先讲解，然后画图体会；再讲解，体会。以综合的方式进行，逐步画出生命树的心理图。

2.案例分析+体验

帮助大家进一步清晰理解操作方法，熟练掌握分析方法，深入内部洞察。

3.小组交流+个案督导

相互分析，深入探讨，方法与个人问题解决相结合。

【导师简介】

邱祥建：北京大学心理学专业毕业

国家二级心理咨询师、 意象对话准水晶级心理咨询师和督导师

 师从意象对话心理疗法创始人朱建军教授，具备多年意象对话心理体验与分析的经历，曾在4年中累积超过5千小时的深度心理成长体验。对荣格提出，并且作为意象对话主要内容之一的集体无意识和众多原型有着深刻的体验理解。
 

本课程是邱祥建老师研发的经典课程之一，在全国各地已开展了几十场不同主题的工作坊。邱祥建老师具有敏锐的洞察能力、准确的共情能力，长期从事辅导心理咨询和心理成长的工作。引导当事人逐步的发现清理、化解情绪情结，唤醒个体内在的觉醒，以自然灵动的引领风格给全国各地学员留下了深刻的印象，该课程因此也受到了各地学员的好评和赞赏。

【招生对象】

具有积极主动的成长动机,愿意认识自我、探索自我深层人格的心理学工作者；

意象对话学员；

企业管理人员及人力资源管理；

培训师、公关营销人员；

关注自我心理健康，自我心灵成长的人士；

希望提高生活幸福指数的人士。

【工作坊时间】 2013年6月21日—23日（共三天）。

【工作坊地点】 成都曼荼罗心理咨询有限公司（成都市磨子桥百脑汇街对面，四维村八号5楼10号）。

【报名费用】1300元∕人（五人团报，5月10日前报名缴费1000元∕人）。
（注：本课程原价是2400元/人，因成都地区是第一次招生，为了让更多的人有机会了解此课程，掌握这门技术，1阶段课程的价格优惠，并只针对成都地区招生。）

【联系方式】028—62031331  13198566985  QQ:342871120 ,QQ群：234896907，乐老师   

1、请致电联系，或填写回执表邮件至：1962731671@qq.com报名，邮件标题为“生命树”将在5个工作日内回复确认预报名，如未收到回复，烦请致电垂询。

2、交纳培训费，确认报名。

汇款账号：622848  046053  5175414  农行  郭建新

为帮助授课老师和主办方了解学员情况，保证授课质量，感谢您的配合，请填写报名表：

主办方：成都曼荼罗心理咨询有限公司     

                                               二0一三年四月十七日

    在自恋型人格障碍患者中，分裂也是他们使用的一个重要的防御机制，他们通过此机制来防御他们脆弱的自尊，维持他们有一个较好的自尊的感觉，也就是通过把自己看做是纯粹的好，把别人看做是纯粹的坏的方式来完成此功能。使用分裂的机制也暗含着会使用其他的防御机制，也就是贬低和理想化，否认。

   更多有关“分裂”的资料（From Wikipedia, the free encyclopedia）：

Splitting as a psychological phenomenon may be understood in two main senses – splitting of the mind, and splitting of mental concepts (or black and white thinking). The latter is thinking purely in extremes (e.g., good versus bad, powerful versus defenseless, and so on), and as such can be seen as a developmental stage and as a defence mechanism.

Contents [hide]
1 Splitting and relationships
2 Splitting and borderline personality disorder
3 Splitting and narcissistic personality disorder
4 Splitting in Janet and Freud
5 Splitting and Melanie Klein
6 Splitting and Otto Kernberg
7 Splitting and Transference
8 See also
9 References
 
[edit] Splitting and relationshipsSplitting creates instability in relationships, because one person can be viewed as either all good or all bad at different times, depending on whether he or she gratifies needs or frustrates them. This, and similar oscillations in the experience of the self, lead to chaotic and unstable relationship patterns, identity diffusion and mood swings. Consequently, the therapeutic process can be greatly impeded by these oscillations, because the therapist too can become target of splitting. To overcome the negative effects on treatment outcome, constant interpretations by the therapist are needed.[1]

Splitting leads to unstable relationships and intense emotional experiences. Treatment strategies have been developed for individuals and groups based on Dialectical behavior therapy, and for couples.[2] There are also self help books on related topics such as mindfulness and emotional regulation that have been helpful for individuals who struggle with the consequences of splitting.[3]

[edit] Splitting and borderline personality disorderThe borderline personality is not able to integrate the good and bad images of both self and others, so that people who suffer from borderline personality disorder have a bad representation which dominates the good representation.[4] This makes them experience love and sexuality in perverse and violent qualities which they cannot integrate with the tender, intimate side of relationships.[5]

These people can suffer from intense fusion anxieties in intimate relationships, because the boundaries between self and other are not firm. A tender moment between self and other could mean the disappearance of the self into the other. This triggers intense anxiety. To overcome the anxiety, the other is made into a very bad person; this can be done, because the other is made responsible for this anxiety. However, if the other is viewed as a bad person, the self must be bad as well. Viewing the self as all bad cannot be endured, so the switch is made to the other side: the self is good, which means the other must be good too. If the other is all good and the self is all good, the distinction at which the self begins and ends is not clear. Intense anxiety is the result and so the cycle repeats itself.

[edit] Splitting and narcissistic personality disorderPeople who are diagnosed with a narcissistic personality disorder also use splitting as a central defense mechanism. They do this to preserve their self-esteem, by seeing the self as purely good and the others as purely bad. The use of splitting also implies the use of other defense mechanisms, namely devaluation, idealization and denial.[6]

[edit] Splitting in Janet and FreudSplitting was first described by Pierre Janet, who coined the term in his book L'Automatisme psychologique. Sigmund Freud acknowledged Janet's priority, stating that 'we [Breuer and I] followed his example when we took splitting of the mind and dissociation of the personality as the centre of our position'[7]. However he also differentiated 'between our view and Janet's. We do not derive the psychical splitting from an innate incapacity for synthesis...we explain it dynamically, from the conflict of opposing mental forces...repression'[8].

With the development of the idea of repression, splitting moved to the background of Freud's thought for some years, being largely reserved for cases of double personality: 'The cases described as splitting of consciousness...might better be denoted as shifting of consciousness, – that function – or whatever it may be – oscillating between two different psychical complexes which become conscious and unconscious in turn'[9].

Increasingly, however, Freud returned to an interest in how it was 'possible for the ego to avoid a rupture...by effecting a cleavage or division of itself'[10]. His unfinished paper of 1938, "Splitting of the Ego in the Process of Defence", took up the same theme, and in his Outline of Psycho-Analysis (1940a [1938])...[he] extends the application of the idea of a splitting of the ego beyond the cases of fetishism and of the psychoses to neuroses in general'[11].

The concept had meanwhile been further defined by his daughter Anna Freud[citation needed]; while Fenichel summarised the previous half-century of work to the effect that 'a split of the ego into a superficial part that knows the truth and a deeper part that denies it may...be observed in every neurotic'[12].

Kohut would then systematize the Freudian view with his contrast between 'such horizontal splits as those brought about on a deeper level by repression and on a higher level by negation', and ' a vertical split in the psyche...the side-by-side, conscious existence of otherwise incompatible psychological attitudes'[13].

[edit] Splitting and Melanie KleinThere was, however, from early on, another use of the term "splitting" in Freud, referring rather to resolving ambivalence 'by splitting the contradictory feelings so that one person is only loved, another one only hated...the good mother and the wicked stepmother in fairy tales'[14]. Or, with opposing feelings of love and hate, perhaps 'the two opposites should have been split apart and one of them, usually the hatred, have been repressed'[15]. Such splitting was closely linked to the defense of 'isolation...The division of objects into congenial and uncongenial ones...making "disconnections"'[16].

It was the latter sense of the term which was predominantly taken up and exploited by Melanie Klein. After Freud, 'the most important contribution has come from Melanie Klein, whose work enlightens the idea of "splitting of the object" (in terms of "good/bad" objects)'[17]. In her object relations theory, Klein argues that 'the earliest experiences of the infant are split between wholly good ones with "good" objects and wholly bad experiences with "bad" objects'[18], as children struggle to integrate the two primary drives, love and hate, into constructive social interaction. An important step in childhood development is the gradual depolarization of these two drives.

At what Klein called the paranoid-schizoid position, there is a stark separation of the things the child loves (good, gratifying objects) and the things the child hates (bad, frustrating objects), 'because everything is polarised into extremes of love and hate, just like what the baby seems to experience and young children are still very close to'[19]. Klein refers to the good breast and the bad breast as split mental entities, resulting from the way 'these primitive states tend to deconstruct objects into "good" and "bad" bits (called "part-objects")'[20]. The child sees the breasts as opposite in nature at different times, although they actually are the same, belonging to the same mother. As the child learns that people and objects can be good and bad at the same time, he or she progresses to the next phase, the depressive position, which 'entails a steady, though painful, approximation towards the reality of oneself and others'[21]: integrating the splits and 'being able to balance [them] out...are tasks that continue into early childhood and indeed are never completely finished'[22].

However, Kleinians also utilize Freud's first conception of splitting, to explain the way 'In a related process of splitting, the person divides his own self. This is called "splitting of the ego"'[23]. Indeed, Klein herself maintained that 'the ego is incapable of splitting the object – internal or external – without a corresponding splitting taking place within the ego'[24]. Arguably at least, by this point 'the idea of splitting does not carry the same meaning for Freud and for Klein': for the former, 'the ego finds itself passively split, as it were. For Klein and the post-Kleinians, on the other hand, splitting is an active defence mechanism'[25]. As a result, by the close of the century 'four kinds of splitting can be clearly identified, among many other possibilities' for post-Kleinians: "a coherent split in the object, a coherent split in the ego, a fragmentation of the object, and a fragmentation of the ego"'[26].

[edit] Splitting and Otto KernbergIn the developmental model of Otto Kernberg,[27] the overcoming of splitting is also an important developmental task. The child has to learn to integrate feelings of love and hate. Kernberg distinguishes three different stages in the development of a child with respect to splitting:

First stage: the child does not experience the self and the object, nor the good and the bad as different entities.
Second stage: good and bad are viewed as different. Because the boundaries between the self and the other are not stable yet, the other as a person is viewed as either all good or all bad, depending on their actions. This also means that thinking about another person as bad implies that the self is bad as well, so it’s better to think about the caregiver as a good person, so the self is viewed as good too. 'Bringing together extremely opposite loving and hateful images of the self and of significant others would trigger unbearable anxiety and guilt'[28].
Third stage: Splitting – 'the division of external objects into "all good" ones and "all bad"'[29] – begins to be resolved and the self and the other can be seen as possessing both good and bad qualities. Having hateful thoughts about the other does not mean that the self is all hateful and does not mean that the other person is all hateful either.
If a person fails to accomplish this developmental task satisfactorily, borderline pathology can emerge. 'In the borderline personality organization', Kernberg found 'dissociated ego states that result from the use of "splitting" defences'[30]. His therapeutic work then aimed at 'the analysis of the repeated and oscillating projections of unwanted self and object representations onto the therapist' so as to produce 'something more durable, complex and encompassing than the initial, split-off and polarized state of affairs'[31].

Splitting and TransferenceIt has been suggested that interpretation of the transference 'becomes effective through a sort of splitting of the ego into a reasonable, judging portion and an experiencing portion, the former recognizing the latter as not appropriate in the present and as coming from the past'[32]. Clearly, 'in this sense, splitting, so far from being a pathological phenomenon, is a manifestation of self-awareness'[33]. Nevertheless, 'it remains to be investigated how this desirable "splitting of the ego" and "self-observation" are to be differentiated from the pathological cleavage...directed at preserving isolations'[34].

      网上对罗铮的介绍：

     罗铮生于1965年，在他10个月时被诊断为大脑发育不全。

     虽然语言表达能力至今还很差，但他在某些方面却有着十分惊人的发现。自1992年开始画画以来，陆续画了290幅油画，无一重复，时有新意，甚至还常常表现出令人意想不到的惊人之笔.

罗铮自1992年开始画画以来，已陆续画了600余幅油画，无一重复，时有新意，甚至还常常展现出令人意想不到的惊人之笔。音乐界的人更容易对罗铮的画产生共鸣。同样的钢琴曲，不同的人弹，节奏、明暗等等都会有所不同。比如斯特拉文斯基《春之祭》是激情而躁动的，罗铮的画用浓丽的色彩表现一种极致，暗示由盛转衰的悲哀。罗铮画陈其钢的音乐，素净柔和，如果你熟悉陈其钢的曲子，就明白那是典雅素朴的，不可能有他画《春之祭》那样浓烈的色调。利盖蒂这位匈牙利现代音乐大师，他的曲子没有旋律没有节奏，如果你没听过利盖蒂的音乐，你从罗铮的画上看到的就只是一道道颜色条子。利盖蒂说，罗铮画出了他内心的声音。还有《月光奏鸣曲》，美国一位钢琴家站在画前许久，说：“奇怪，我怎么全身都在动。”这首曲子，他不知弹过多少遍。

罗铮的画越画越多，来看的人也很多，看了都非常震惊，有的回去居然睡不着觉.

罗教授说，罗铮能画出这么多特别的画作，他们觉得是一件神秘的事情。如果父母没有给予他那么多的尊重，如果没有那些学生朋友的友好和关爱，没有那样的音乐环境，如果姐姐早已去了法国，还有幸运的罗铮吗？还能诞生出这些美妙而无法解释的画作吗？不能。整个家庭对罗铮没有任何期盼，只有一个愿望：好好活着，让他每一天都过得快乐。罗铮被接受、照顾，并欢乐地玩耍在永远的童年之中。这种没有负担、不计回报的爱，这种没有任何压力的玩耍，最终成就了一个天才画家。罗铮的妈妈说：“我最大的成就就是生了这么个儿子！走到哪儿，大家都喜欢他。”
　　罗铮的成长为教育家提出了一个令人思考的课题。