Dreaming the New

President’s Report

Welcome to Jung Downunder, our new look a discussion between Anne Noonan and

Newsletter. The renaming and reformatting Barbara Creed in response to Pan’s Labyrinth, a

of the Newsletter have been suggested fascinating movie. I urge you to catch up with

and implemented by Tim Hartridge, our it on DVD if you missed it on the big screen.

Communications Officer, who has so In September Heather Formaini challenges

generously volunteered his professional the fathers of psychoanalytic theory on the

graphic design skills, to produce this role of fathers, while fittingly in the Chinese

beautiful first edition of Jung Downunder. The Year of the Pig our October speaker, Marie

Committee is thrilled by the results and we Makinson, explores the western and eastern

hope you are too. A big thank you to Tim, myth and symbology of Babe and his tribe.

and to Lucy Davey who has edited. Robert Bosnak concludes our programme

As you read through Jung Downunder you in November by bringing us very exciting

will appreciate not only the new look but results from his recent research on the role

also the expanded content. We have three of dreamwork in immune health.

great contributions in Weaving Voices from In addition, we will also be hosting a one

our members. Peter Dicker’s article Yearning day workshop on Embodied Imagination and

for Blue is a beautifully poetic and soulful Dreamwork led by Robert Bosnak. For those

meditation on the resonances of the colour of you who are unfamiliar with Robert’s

blue. Craig San Roque has given us the first groundbreaking work, this is an excellent

of his Dr Wong stories which so enthralled opportunity to be introduced to the methods

us at the AGM meeting in March, and our and passion he brings to his innovative

Bookshop Officer Jon Marshall has written an approach to dreamwork.

illuminating book review of Robert Bosnak’s I do hope you can join us for this

new book Embodied Imagination in Art, stimulating Calendar of Events. Please

Medicine and Travel. highlight November 10 in your diary when

The theme of the contemporary is a feature we will have our Christmas Party immediately

of our upcoming Calendar of Events. In July following Robert Bosnak’s talk. This is always

Peter Mann will be talking with Andrew a warm and friendly festivity. I hope to party

Gibson about the applications of Jung’s with you there and to meet as many of you

personality types in today’s world, while as possible in these coming months.

in August, Louise Fanning will be chairing Sally Gillespie, President.

2
 C.G.Jung Society of Sydney
News
Certificates Jung Society talks and establishing such a hardworking, talented and

Certificates of Attendance crediting revenue-raising links. As Treasurer enthusiastic committee who are

Professional Development hours and Assistant Treasurer we are doing so much to keep us going and

are available at all our talks and fortunate to have the accounting growing. Many thanks to them all.

workshops. Please check with your talents of Monica Roman and Marcel

professional organisation to see if Abarca who step into the shoes of Library
they will credit these hours. The Lesley Hamlyn who has done a great The CG Jung Society of Sydney has

Counsellors and Psychotherapists job over the last year. My thanks a members' library. The collection

Association of NSW has already to Lesley for all her work; I am consists of books, including all

indicated that they will accept our delighted that she is staying on the volumes of Jung’s Collected Works, a

Certificates of Attendance for credit Committee. New to our Committee range of issues of journals concerned

towards their members’ required is Bo Robertson who has taken on the with Jungian psychology, and tapes

professional development hours. role of Membership Officer with great of past talks.

To receive Certificates please enthusiasm to increase our ranks. The library is available before and

request them at the door for talks, Lucy Davey and June Reynolds after the monthly meetings held

or when booking for workshops. continue their ongoing years of usually on the second Saturday,

dedication as Librarian and Liaison and from 12-2pm on the Friday

From the Committee Officer respectively, while Jon immediately before each monthly

The Jung Society Committee is going Marshall is running the bookshop meeting.Country members may

from strength to strength expanding with all the passion of the dedicated request items be posted to them.

to eleven members, each making bibliophile he is. Louise Fanning Assistance with the Library is much

exciting and positive contributions continues to ensure that we have appreciated, whether practical help

according to their interests and special events in our calendar each with borrowing and return of items,

skills. As well as redesigning year, such as the Symposium on or donations of Jungian books and

the JungDownunder Newsletter Pan’s Labyrinth. Keeping it altogether other related materials help to

Tim Hartridge has also taken on administratively, we have the efficient expand holdings.

responsibility for out website which skills of our Honorarium Lenore Library contacts :

he originally developed in 2000. Kulakauskas, who so cheerfully and Lucy Davey (Ph. 9572 7210), or

Feeding into the development of our patiently makes her way through a cgjung@jungdownunder.com

website are Peter Mann’s innovative multitude of tasks. It is a privilege

ideas for the online marketing of and pleasure to be the President of

3
 Blue
Yearning for

by Peter Dicker

I n his extraordinary keynote address to the IAAP Congress

in September 2004, entitled The Azure Vault: Caelum as Experience, 1
James Hillman undertook an exploration of the various qualities of blue as
experienced by Jung, Monet, Proust and Cezanne, amongst others.

One account related by Jung source did not trouble me.” 2

in Memories, Dreams, Reflections
describes an experience he had with
an acquaintance as they entered the
Baptistery of the Orthodox in Ravenna
(directly after visiting the tomb of the
Empress Galla Placidia):
“Here, what struck me first was the mild
blue light that filled the room; yet I did
not wonder about this at all. I did not
try to account for its source, and so the
wonder of this light without any visible
4
Jung goes on to describe “four great
mosaic frescoes of incredible beauty”
which he had not recalled seeing on a
previous visit some twenty years earlier.
He recalls standing for some twenty
minutes before the four th of these
mosaics, showing “Christ holding out his
hand to Peter, who was sinking beneath
the waves”, and discussing its details
with his acquaintance. It was only later
when he sought to purchase some post

cards or photos of the mosaics that he
“discovered that the mosaics that I had
described did not exist” . (MDR, p. 315)
In the following discussion Jung
suggests that this vision might relate to
a particular fascination he had at that
time for the Empress Galla Placidia:
“Her fate and her whole being were vivid
presences to me... she was a suitable
embodiment for my anima.” (MDR, p. 316)
He finally concludes:
“Since my experience in the baptistery
in Ravenna, I know with cer tainty
that something interior can seem to be
exterior, and that something exterior
can appear to be interior. The actual
walls of the baptistery, though they must
have been seen by my physical eyes,
were covered over by a vision of some
altogether dif ferent sight which was
as completely real as the unchanged
baptismal font. Which was real at that
moment? ”(MDR, p. 318)
In the Ravenna experience Jung
appears to encounter an aspect of blue
that is the stuff of celestial visions, the
kind that blur the normal earthbound
WEAVING VOICES
distinctions between things; in this case
dissolving the borders between reality
and fantasy, exterior and interior.
The experience resonates with that
other “ear th shattering” episode in
Jung’s life when he lay in hospital for
some weeks following a heart attack,
hovering between life and death. He
described his initial vision in detail:
“It seemed to me that I was high up
in space. Far below I saw the globe of
the earth, bathed in a gloriously blue
light. I saw the deep blue sea and the
continents... and its outlines shown with
a silvery gleam through that wonderful
blue light .”(MDR, p. 320)
With this experience came a liberation
from earthbound limitations, as “the
whole phantasmagoria of ear thly
existence, fell away or was stripped from Baptistery in Ravenna, Italy
me.” (MDR, p. 321) These nightly visions,
which continued for about three weeks,
were initially painful for Jung but
ultimately led to a state of bliss, leaving
him with a profound disappointment
afterwards as “grey morning is coming
again; now comes the grey world with
5
 its boxes!”. (MDR, p. 326) A return to the
earthly plane brought Jung back to
his old world of divisions, walls and
separations, to the painful and drab
limitations of terrestrial space and time;
and a betrayal of his intensely beautiful
blue visions, “the most tremendous things
I have ever experienced.” (MDR p. 326)
Jung would undoubtedly have
understood the voice of Monet, as it
is imagined in the poem by Mueller
(“Monet Refuses the Operation”): “I will
not return to a universe of objects that
don’t know each other.” The everyday
3
world can never appear the same after
one is permitted this kind of revelation,
both of the connectedness of all things
(the unus mundus) and of the singular
nature of time “in which present, past,
and future are one.” (MDR, p. 327)
The experience can be likened to the
deepening blue of twilight as objects
lose their distinct separateness and
appear more and more to belong to each
other. If we could hold this vista before
it fades completely to black we might
begin to grasp the “universe of objects”
that “know each other.”
As Jung’s experiences suggest,
one can only accept such a wondrous
and enchanting revelation when it
presents itself to the foreground of our
6
perception, for it lies beyond our rational
understanding. “It feels unimaginable,
incomprehensible. It simply happens, out of
the blue, simple and evident and truthful
as the sky happens, unfathomable and
undeniable both. A given, a gift.” 4
The various symbolic manifestations
of blue cannot be viewed in isolation
or with a singularity of meaning.
Traditionally, blue was both the colour
of the Virgin Mar y’s dress and also
the colour most associated with the
sin of lust. It is interesting to note
that the word blue is believed to be
etymologically related to both black
and white, and at a psychological and
alchemical level, Hillman has suggested
that blue needs to be seen in relationship
to both, particularly to black:
“The blue transit between black and
white is like that sadness which emerges
from despair as it proceeds toward
reflection.” 5
The black, the nigredo of alchemy, is
typically a state of affliction devoid of
wit or reflection; words and thoughts
are disembodied and useless, or they
won’t come at all, no poetry or song, no
perspective to lighten the black.
The most impenetrable realms of black
are certainly very dangerous places to
find oneself, but the alchemical image of
Yearning for Blue
the sol niger (black sun) also suggests
that black can carry its own lumines-
cence, its own wisdom and knowledge
beyond the confines of rational ego
consciousness. One only needs to read
Jung’s autobiography to appreciate how
often he was compelled to take some
dark, lonely path, often filled with a
sense of great uncertainty and dread, un-
sure of whether he would come through
safely to the other side. The accounts he
gives of these ordeals represent some of
his most moving writing. They remind
us too that there is no certainty of illu-
mination or transformation along these
dark paths and that the profound light of
consciousness that may be found there
is the kind that can never be separated,
pure and white, from its dark interior.
In a recent interview Thomas Moore
spoke about his particular admiration
for “Jung the Magus... his reverence for
magic, superstition, astrology, séance and
psychic ability.” He asserts that “Jung’s
understanding of magic separates him
from Freud and even those Jungian
rationalists who are embarrassed by his
esotericism.” 6
As we know, Jung himself was divided
between his rational scientific persona
and an apparently innate gravitation
towards the dark arts.
The fact that blue is the colour most
often associated with magic helps to
build our image of blue as a certain
spectrum of consciousness, often a mood
or an awareness, that can emerge from
black. However, it remains something
of mystery as to how or when and why
black may yield something up to blue.
In relation to mood and affect, Hillman
obser ves that “blue emerges as the
nigredo clears into the albedo (white)
and the mute mind finds voice, lightens
up and can sing the blues, express the
melancholy.” 7 This suggests that the
emergence of blue marks the beginning
of some transformation of the dense and
heavy despair of black. Blue melancholia
would seem to be an antidote to the
voiceless night and perhaps a catalyst
in an alchemical movement towards the
albedo.
What should also be understood
is that blue carries its own dangers,
particularly as it emerges as a kind of
new energy from the paralysis of black.
Unexpectedly this state of flux can
heighten the risks of self-harm. It is
quite well known amongst experienced
mental health professionals, for
example, that there is an increased risk
of suicide as a person’s mood begins
to lift, particularly as a result of anti-
7
 depressant medication. The danger lies
in the increased energy and a kind of
disinhibition that precedes the genuine
lifting of mood.
There is also the danger of experienc-
ing something like the reverse of what
Jung experienced in hospital, where
a vision of blue may come after a long
period of oppressive life in the grey box.
A middle-aged woman experiences
many weeks of dark depression. One
morning she awakes to a beautiful day;
the sky is blue and the nearby ocean is
calm. She decides that this is a good
day to end her life and calmly begins
preparations to drive her car into the
ocean. It is only later in the day that she
calls off her plans after she remembers
that she has forgotten to register her car
and is fearful that she will be in trouble
if she is stopped by the police.
A perplexing and disturbing aspect
of many suicide attempts is that friends
and family will report that in the hours
or days prior to the attempt the person
will appear to become very calm, quiet
and relatively cheerful, despite often
having just passed through a long
period of great anguish and depression.
The person may appear more distant or
detached but also quite suddenly free
of some long standing conflict. It is as
8
if they have experienced some secret
revelation that has the power to override
all previous perspectives. Usually with
great care and determination, they
then proceed to plan the details of their
suicide.
There is something incredible and
dream like about many of these ac-
counts that, in many ways, harks back to
Jung’s earlier commentary on his fantas-
tic mosaic vision at Ravenna, where the
things that were observed by his “physi-
cal eyes, were covered over by a vision
of some altogether different sight which
was as completely real...” And then later
in the hospital when he was floating in
space, gazing with wonder at “the globe
of the earth, bathed in a gloriously blue
light,” where he once again emphasised
the objective nature of these images, de-
scribing them as “utterly real” and “not a
product of imagination.” (MDR p. 326)
As we have noted, during his stay in
hospital Jung went through a period of
turmoil in which “the sense of annihilation
predominated”, but after a time began to
experience a sense of great peace and
a detachment from earthly concerns.
The climax of this vision was his arrival
at a great rock temple floating in space.
Here he had a strong sense that all the
unanswered questions about his life
Yearning for Blue
would be answered: “There I would at
last understand... what historical nexus
I or my life fitted into.” (MDR, p. 322) Jung
was now eager for this encounter with
“all those people to whom I belong in
reality” (p. 322) and he evidently had no
desire to return to his physical life on
earth.
The necessity of Jung’s return to
ear thly life only became evident
when he observed “far below, from the
direction of Europe, an image floated
up” of Dr H., his treating doctor at that
time: “Dr H. had been delegated by earth
to deliver a message... there was a protest
against my going away. I had no right
to leave the ear th and must return.”
(MDR, pp. 322-23) Fateful forces, beyond
our understanding, meant that Jung
was required to return back from this
higher state of being, whether he wanted
to or not.
Hillman notes that blue often has a
vertical aspect, as in, for example, its
transitional position between black and
white, but it should already be apparent
that its movement is not always upward
and away from black, but more a
journey of “snakes and ladders” through
the realms of mood and psychic energy.
Consider the fall from the soaring
heights of love to the melancholy of a
love that has cooled or remained stuck
and unrequited.
Our language and our experiences
suggest that there is not only the
celestial blue or the blue of melancholy
and sadness but also the blue of blue
movies and the associated Eros of blue
desire where smoldering and obsessive
urges seek gratification in an idealized
and impersonal love object. Then again
there is also blue murder, and one even
thinks of the blue of the human corpse.
These shades of blue are perverse and
darkly resonating: the blue of forbidden
tastes and ruthless desires or passions.
Hillman notes: “The transit from black
to white via blue implies that blue
always brings black with it”, and also
suggests that “Blue protects white from
innocence.” 8
These themes also have a curious
bearing upon the development of blues
music. Fans and practitioners of jazz and
blues will be familiar with the musical
term, the blue note. A blues song is
predominantly played in the major key
but uses blue notes to drop particular
notes in the scale by half a tone. This
allows the song to move back and forth
between major (happy) and minor
(melancholic) notes and chords. Many
have argued that it is this quality in the
9
 Yearning for Blue
music that gives the blues its blueness.
From the perspective of the collective
psyche one can also consider the emer-
gence of blues music as representing
an important cultural shift away from
black, from the unrelenting despair of
an enslaved and oppressed people and
from a song tradition that expressed
an almost wordless lament, to a mode
of expression that could express both
sorrow and the happy kind of relief that
comes from simply and finally being
able to sing. It has often been said that
the blues were meant to be sung rather
than played.
It is of further interest to note that the
infusion of the blues into white culture
was greatly facilitated by the era of
prohibition in the 1920s America. At that
time, white folk looking for an illegal
dose of alcohol gravitated to certain
taverns or nightclubs, the speakeasies as
they were called, where, coincidentally,
many of them also heard the blues (and
jazz) for the first time. It seems quite
appropriate that it was in these smoky
and forbidden under worlds that the
white culture of America (and then
the world) finally got the blues. One
cannot underestimate the importance
of this transmission of black culture
into mainstream expressions of music,
10
art and thought in the 20th century. In
a quite literal sense, blue figured in the
transition from one to the other.
In one sense or another, blue also
features quite prominently in the
popular songs of the thirties and forties,
from the classic “Mood Indigo” to the
upbeat Irving Berlin song, “Blue Skies”.
In “Mood Indigo” the singer laments,
“You ain’t been blue, no, no, no... till
you’ve had that mood indigo... Nobody
cares about me, I’m just as blue as blue
can be”; while “Blue Skies” manages to
convey two expressions of blue in the
one line – “Blue days all of them gone,
nothing but blue skies from now on.” It
seems a sad irony that this cheerful
and optimistic song was the one on
everyone’s lips in 1929, just prior to the
crash of Wall Street.
While references to blue may not
often appear in the lyrics of the folk
songs that have been made famous
by the likes of Pete Seeger and Bob
Dylan, it nevertheless also infuses the
music of this tradition. Whether the
folk song speaks of love, social protest
or a significant event in history, it often
carries within it a deeply ambivalent
sense that requires both a gazing
backward, typically at the sins and
wrongs of a time before, and a looking
forward, searching for a vision that can
sustain this moment.
With one eye looking always backward,
often into the shadows of cultural and
personal memor y, the folk song can
never be truly triumphant or naïvely
confident in the way that a modern pop
song can very often be. Even when it is
expressing its most hopeful sentiments,
the traditional folk song often carries a
vein of sadness, sometimes too painful
to admit, that knows all too well that
we are unlikely to ever see our hopes
fulfilled, at least not in the way that we
envision them. At its best, the folk song
holds its hope somewhere between
sorrow and yearning. Here surely is
that grain of black that “protects white
from innocence.”
There appears no end to our possible
ruminations on blue, and this in itself
suggests that special quality of blue that
draws one ever onward into the realms
of reverie, vision or song.
The symbolic significance of blue in
Jung’s life and work cannot be doubted;
nor can its place in either our cultural
histor y or our psychic life. Yet there
are shades of blue that remain close to
mystery and to the mystical, and there
is still much that we may need to learn
about our psychological states of blue
and their subtle emergence from (or
subsidence into) black.
From this perspective, one might
question the choice of “beyondblue” as the
name for a major Australian organization
dedicated to “depression prevention.”
One thinks rather of Hillman’s plea “In
Defense of Melancholia”:
Melancholy is a given with the planet,
and it needs to be cared for. If not, it
becomes clinical depression... The job is to
revert depression back to melancholy, not
to cure depression, not to lift depression
and make us “happy”, but to increase
our understanding of melancholia; the
area of mood, beauty, longing, nostalgia,
sadness, and despair.9
1 Hillman, James. “The Azure Vault: Caelum
as Experience.” Keynote address at the
I.A.A.P. Congress XVI, Barcelona, 2004.
2 Jung, C.G. Memories, Dreams Reflections
(MDR). Flamingo, 1986, London,
314-15. All other references to MDR
in this essay refer to this edition.
3 Poem quoted in full in Hillman, James. “The
Azure Vault: Caelum as Experience.”
4 Ibid.
5 Hillman, James. The Essential James Hillman:
A Blue Fire. Introduced and edited by Thomas
Moore, Routledge, 1989, London, 154.
6 Henderson, Robert S. “Jung and Alchemy:
An Interview with Thomas Moore”, in Nancy
Cater (ed.), Spring , 2006 (74), 125.
7 Hillman, James. “The Azure Vault”
8 Hillman, James. The Essential James
Hillman: A Blue Fire, 154.
9 Hillman, James. “In Defense of Melancholia.”
Symposium. Pacifica Graduate Institute,
Santa Barbara, California, November
7, 1992, quoted in Colette Kavanagh,
“Teenage Goths: The Bearable Darkness
of Being.” Spring, 1999 (65), 64.
11
 Wong
Introduction to Immortals
and to Gua Masang

by Craig San Roque

I n the Asian region once known as Malacca there is an area of rainforest,
limestone and quartzite mountains. It is an obscure and rarely visited region.
Winding among the limestone hills there is a gold bearing river.

Overlooking the river near a settlement
known as Gua Msang is a small hollow
limestone mountain with almost per-
pendicular sides. It has a surprisingly
commanding view of distant horizons.
This mountain, which does not draw
attention to itself, is set among other
strangely wrought rock formations,
reminiscent of the transcendent moun-
tains of ancient China.
Gua Masang is occupied now by
Chinese gold mining entrepreneurs. A
little way out of town there is spacious
12
concrete temple known as the Temple
of Moon and Water. In the temple there
is a framed pen drawing of the goddess
Kuan Yin. The drawing is approximately
700 years old, sent from China when the
temple was dedicated to her gracious
presence. How did this remote temple
come to be situated precisely there
seven hundred years ago in a region
not known to have been inhabited by
Chinese? The immediate answer is that
there was a gold bearing river.
However, before the concrete temple
 WEAVING VOICES

Photo: Robert V. Moody

...“A little way out of town there is spacious concrete temple

known as the temple of moon and water.”

13

of Moon and Water was built there was
a smaller renewable bamboo temple at
the foot of the hollow hill. This too was
dedicated to Kuan Yin and also to the
Nine Immortals. Before the bamboo
structure the sacred space was located
within the mountain. The interior of this
mountain was occupied by an Immortal
who carved the limestone interior of this
diminutive mountain in order to carry
on the work which immortals do.
The small cavernous mountain is
configured in a par ticular manner,
and were you to visit it, it would
strike you that something about its
configuration and a unique fragrance
in the atmosphere would connect it to
other hill sites with which you might be
familiar or with which you may indeed
have an affinity.
A Word about Immortals
In the subtle worlds of that stream
of Chinese culture which follows the
Tao there may be found indication
of nine beings of immor tal quality.
Immortal character. Their names, at
present, I have forgotten, for it is only
one immortal upon whom I must attend.
And at the moment the name I use to
identify this being of both male and
female appearance is Kuan Tsu. This
numinous title conveys the sense of the
14
Wong introd
compassionate (or attentive) master of
connectivity. It is possible that Kuan Tsu
is also personified as Kuan Yin.The issue
here is not the name, but the work. The
Immortals have tasks. Being immortal,
their bodies are transmutable. Being
transmutable, their bodies take formless
form. Being transmutable, their bodies
move in subtle worlds, in subtle time,
as dream bodies move in subtle worlds
and subtle time. The Nine Immortals,
their consorts and their companions
appear as instantly as a dream appears.
They disappear instantly, as a dream
will disappear when we waken. Being
immortal they are transient, they exist
simultaneously in imaginal worlds and
in substantial reality. Simultaneously
they suffer grief and enjoy humour.
An Immortal has substance, longevity,
purpose, intention, activity and a task.
Immortals support and maintain the
fluids of the world, the pulse of the
world – the connectivity of the world.
Immortals maintain the net, the fluency
and the circulation of the breath of all
beings. In Chinese this breath is known
as chi.
This work the Nine Immortals do
happily, cheerfully, exuberantly, secretly,
within the streets of cities and within
hollow hills, within caves of limestone,
of granite, of opalescent water. They
duction to Immortals
travel, suffused in grey sliding mists of
major rivers, of tributaries.
The Immor tals have friends,
companions. They are known as the
Clan of Grey Silk. Grey, because almost
invisible. Silk, because supple, light and
lucent. I have come to meet some of the
members of the company of Grey Silk.
I will tell of such meetings and I will tell
you one or two incidents, case stories
of meetings with such remarkable men,
remarkable women.
Within the hill at Gua Masang, in
1421, the Immortal or the Immortals’
companion whom I knew as Kuan
Tsu, or Charlie Wong, is assembling an
observation post which he refers to as
a dragon nest. Kuan Tsu is responsible
for nine such nests, nine sites which
are pulse points in the body of Earth.
These are points from which creation
emanates. Fertile points. Nine nests, a
part of the great circulation.
Lest you find this matter too puzzling
for your liking I will restate it. The
body of the earth has pulsating points
interlinked in continuous movement.
It is the task of immortals to attend to
the health of these points. By visiting
the site it is possible to take the pulse
of the world. From there an immortal
can make an observation of the entire
system, assessing the health of the
dragon nest which, in its pulsation,
sustains the vitality of the world.
The light of the world. Kuan Tsu is
responsible for nine of the most telling
sites of the then known world.
As Kuan Tsu assembled his
obser vations at this site in 1421, he
gazed out upon horizons of the known
and then the future world. He gazed into
the horizon of future times, and a great
coldness came upon him as he saw the
direction for the future. He noted the
increasing population of the human,
and the straining of the sites to keep
up the healthy circulation of the world.
Kuan Tsu prepared a report of these
observations.
There was a time when light hearted
maintenance of the sites was all that
was needed to keep the world alive. At
that time the Immortals could afford to
wander, happily chatting on the road
with farmers or sitting in gatherings
of women. They could do their work,
happily composing music and reciting.
Time could be taken because humans
loved their sites and did not trouble
them. They felt affinity for dragon nests,
they sang to them, crooned to them,
preserved them and the sites were able
to work with the energies of the world.
At that time humans were few and
used their senses. The animals were
15

many and the blood and breath of the
world circulated happily. Not a golden
age of course, often savage, terrifying
and hear t wrenchingly awful. But
long distances slowed down sexual
reproduction, and the instruments of
death were manageable.
In order to preserve the connectivity
and circulation of the world it became
appar ent to Kuan Tsu that the
circulation could not depend upon the
continuing existence and potency of
the physical sites. In Kuan Tsu’s vision
it became apparent that the majority of
the dragon nests would fail, fertile sites
be obliterated, hollow mountains gutted,
rivers neglected, tributaries destroyed.
The world would suf fer from hear t
failure. If this could not be prevented
then an alternative strategy to maintain
the health of the world would have to
be set in motion, and the likely failure
to be prepared for. This was the burden
of Kuan Tsu’s report .
In 1422, as a result of the suggestions
from Gua Masang there was a meeting of
the Immortals and all their companions .
It was held in Shiraz, Persia. As a result
of that meeting there began a subtle
and gradual shift in the balance of the
world. The period of interiority began,
following Kuan Tsu’s suggestion.
16
Wong introd
Kuan Tsu’s suggestion was this:
In every human heart there is now a
hollow mountain to be formed. In every
human, a dragon nest. In every human
nervous system there is a river to let flow.
A slow timeless power to be established,
feminine, resilient, tough and slow. In
every human body a fiery active point,
masculine, purposive, compassionate,
enduring.
The sites must be re-established, said
Kuan Tsu, within the interior worlds of
every human being so that, if the solid
hollowed mountains fail, the interior
mountains will continue. This would be
a task for every single soul or at least a
critical mass of souls to accomplish. The
task of interiorisation would require, for
a period, a vastly increased workload for
the Immortals.
All Nine Immor tals refused to be
over worked and thus they began to
recruit assistance, an increased network
of agents of the Immor tals. This
company was affectionately known by
the Immortals as their dearies, or their
silkies. Silkies, because slippery, dearies,
because dearly beloved.
Some years ago, around 1933 another
meeting took place, centred upon a small
cave outside Assisi, Italy. Five hundred
years into the period of interiority, Kuan
duction to Immortals
Tsu and the immor tals revitalised,
accelerated the plan. Most of what is
happening now and happening to you, in
fact, is a result of that acceleration. The
situation is fragile, dangerous, possibly
a failure.
The Company of Grey Silk
I realise now that I have come to
meet some of the company of grey silk
or their agents. As, perhaps, you have
also been met, in mysterious, unique
and translucent manner by agents
of the interior – set upon this task of
converting hollow mountains.
I did not understand this issue of the
interiority of sites until a few months
ago. It came as result of a chance
meeting with a philosopher and her
has begun to flow and a circulation
established. I have been unwittingly,
unconsciously part of a planned re-
organisation of my being and of my
attitude to the pulses of the world. I
regret it has taken me so long, being
foolish and slow. I alone seem to be
clouded while the rest of you are clear
and sharp, intelligently upon the way.
For myself this internal reorganisation
came about through meeting with an
agent or an emanation of Kuan Tsu,
known to me as Dr Charles Wong,
though his alias and identities are many.
I thought perhaps I might tell you a little
of what has happened and how Charles
Wong works.
Author: Dr. Craig San Roque is an analyst who

stone. In her company I looked back has practised in London, Central Australia and

over my past and noticed a pattern of Sydney. His most recent publications are in

which I had been unaware. Noticed that the field of psychoanalysis and anthropology.

I had been worked upon and was in turn He is known for evolving community theatre

working upon others. events on mythological themes, and present-

And I can now see that for many, ed several poetic stories of Dr Wong and the

many years, quietly, resiliently a hollow Golden Flower at our March lecture earlier in

mountain has been constructed, a river the year.

Photo of Kwan Yin is reproduced by kind permission of Robert V. Moody, Emeritus Professor of

Mathematics, Department of Mathematical and Statistical Sciences, University of Alberta and

Adjunct Professor of Mathematics, University of Victoria, Canada. Other photographic images

by Prof. Moody can be seen at: www.math.ualberta.ca/~rvmoody/rvmphoto/index.html

17
 Talks + Workshops

C.G.Jung Society of Sydney

The C.G. Jung Society of Sydney was formed in 1975 to promote discussion of the
ideas of the Swiss analyst and psychiatrist Carl Gustav Jung. Each month the Society
arranges Guest Speakers to present a diverse range of Jungian topics in the form
of talks, workshops and special events, which can be found in the following pages.
The Society is open to all members of the general public and offers a rich and varied
monthly program of speakers both Australian and international.

18
 All Talks are held at Blavatsky Lodge, Level 2, 484 Kent Street, Sydney
SATURDAY, 14 JULy
6.30pm for 7.00pm
TALK

Jungian Type
Understanding,
Communication
and Individuation
Guest Speakers – Andrew Gibson and Peter Mann

Andrew Gibson and Peter Mann are partners in the workshop series
InterPersonality that teaches Jungian Psychological Type as a discovering of
Self along a path toward individuation.

Popularised by the Myers-Briggs Type upon our Dharma through a scientific

Indicator, Jung’s illumination of the
psyche, its construction, operation and
interaction has been the foundation of
many discoveries in applied psychology
over the past 20 years. Not simply a
label defining our preferences, Jungian
psychological type is the basis of a most
stimulating exploration of our spiritual
self from our unique individual gifts of
perception and awareness. It casts light
exposé of the individuation process
available to each of us.
Join Andrew and Peter as we embark
on a brief histor y of psychological
type referring to some of the greatest
exponents of type included Isabel
Myers, Marie-Louise von Franz, John
Beebe, Anthony Stevens and Dar yl
Sharpe on our journey of discovery.

Members $5, Non-Members $20, Non-Members Concession $15

19
 Psyche & Cinema

A Deep Place
Touched Only by

SATURDAY, 11 AUG Dr. Anne Noonan and Prof. Barbara Creed discuss Cinema
6.30pm for 7.00pm and Psyche, the images of horror and transformation in Guillermo del
Special EVent Toro's film Pan’s Labyrinth. Evening chaired by Louise Fanning.
Blavatsky Lodge
Level 2, 484 Kent St Guillermo del Toro, the writer, and audience discussion inspired by
Sydney director and producer of the film Pan’s Guillermo del Toro's latest film Pan’s
Labyrinth said in a recent interview – Labyrinth. The film is described as “a
“I really think the most creative, most dark fairytale about choice” and is set
fragile par t of the child that lives against the background of the horror of
within me is a child that was literally the closing stages of the Spanish Civil
transformed by monsters. Be they on War as seen through the eyes of a young
the screen, or in myth or in my own girl. Our panel will offer psychological
imagination.” Sight & Sound Magazine Dec 2006 ideas linked to some of the many
This evenings event will be a panel complex and intriguing themes that
20
 EVENTS PROGRAMME

emerge from the film. Anne Noonan

asks if the horror is above ground or
below? Anne will discuss the film as an
alchemical opus and consider the work
of the director as alchemist, technologist
and philosopher. Barbara Creed will talk
about film, labyrinth and the secrets of
the self: the uncanny monsters of Pan’s
Labyrinth.

Pan’s Labyrinth: Synopsis

A gothic fair y tale set against the
postwar repression of Franco’s Spain,
Del Toro’s sixth film, his most ambi-
tious, Pan’s Labyrinth combines the
historic and moral themes of his ac-
claimed Spanish Civil War ghost story
The Devil's Backbone.
Har nessing the formal character-
istics of classic folklore to a 20th
Century landscape, del Toro delivers a
timeless tale of good and evil, bravery
and sacrifice, love and loss.
Pan’s Labyrinth unfolds through the
eyes of Ofelia, a dreamy little girl who
is uprooted to a rural military outpost
commanded over by her new stepfather.
Powerless and lonely in a place of un-
fathomable cruelty, Ofelia lives out her
own dark fable as she confronts mon-
sters both otherworldly and human.

Dr Anne Noonan is a Psychiatrist and Jungian analyst trained in Rome.

She works in Central Australia as well as private practice in Sydney. Ann has a
Masters in Italian Studies on the interconnection between Italian cinema and
Italian politics in the period 1943–1978 from the University of Sydney.
Professor Barbara Creed lectures in Cinema Studies at the University
of Melbourne. She is the author of many books including Pandora’s Box: Essays
in Film Theory and most recently Phallic Panic: Film, Horror and the Primal
Uncanny .
Louise Fanning has a Masters in Analytical Psychology from the University
of Western Sydney with interests in images of monsters.
Members $10, Non-Members $25, Non-Members Concession $20
21
 SATURDAY, 1st SEPTEMBER
9.00am for 9.30am – 5.30pm
WORKSHOP

A short
course in
Embodied
Imagination
Presenter – Robert Bosnak

R obert Bosnak is a Dutch Jungian psychoanalyst, and diplomate of the

C.G.Jung Institute, who trained in Zurich, Switzerland from 1971 to 1977. He
has been in private practice in the United States, in Cambridge, Massachusetts
from 1977 – 2002 and he currently lives and works in Sydney.

The workshop will demonstrate the
method of embodied imagination with
dreams and memories. Robert Bosnak
will first explain his method and then
ask a member of the audience to present
a dream or a memor y, which will be
worked before the group.
After this practicum-style demonstrat-
ion there is ample time for questions and
remarks based on the work presented.
The extended workshop shall focus
on specific techniques in embodied
imagination, combined with brief
22
excursions into the metaphor system
of alchemy.
In the late 1970s Robert pioneered
a radically new method of embodied
imagination, based loosely on the work of
C.G.Jung, especially on Jung’s technique
of active imagination and his studies
of alchemy. From the point of view of
the dreaming state of mind, dreams
are real events in real environments.
Based on this notion, Robert Bosnak
developed methods to re-enter dreams
by inducing a hypnagogic state (a state
of consciousness between waking and
sleeping) through a process of careful
questioning. His techniques are now
applied worldwide, by therapists, artists,
actors, and others interested in the
creative imagination.
His first book A Little Course in
Dreams was translated into 12 lan-
guages. Since then he has written
Christopher’s Dreams: Dreaming and
Living with AIDS and Tracks in the
Wilderness of Dreaming, in which he
describes his techniques in detail. His
new book called Embodiment: Creative
Imagination in Medicine, Ar t and
Travel, describes his work with patients
suf fering from physical illness and
trauma. It also deals with the work
he has conducted with the Royal
Shakespeare Company in Stratford,
England, against the background of
Bookings details:
Date: Saturday, 1 September Time: 9.30 am – 5.30pm.
Location: 'The Centre' 14 Frances St, Randwick.
$120 members
$100 members concession
$160 non-members
Event contact: Lenore Kulakauskas
Tel: 9365 7750 Mobile: 0407 170 680
Signed copies of Robert Bosnak’s new book Embodiment available for purchase.
a metaphor system derived from the
art of alchemy. His in-depth embodied
dreamwork has been effective both in-
dividually and in groups.
A past president of the International
Association for the Study of Dreams,
Robert Bosnak has pioneered methods
of psychotherapy by way of Internet
video, has conducted Internet voice/
video–based dream groups since 1997
through www.cyberdreamwork.com,
and uses Internet webcasting to train
people worldwide.
In 2006 the International Society for
Embodied Imagination was founded
at a conference in Guangzhou, China.
It will govern the embodiment training
programs in Shanghai, Los Angeles,
Tokyo, Online, and the future program
in Sydney.
EMAIL: lenorek@bigpond.com
23
 SATURDAY, 15 September
6.30pm for 7.00pm
TALK
Blavatsky Lodge
Level 2, 484 Kent St, Sydney

COURAGE
IN THE FACE OF TESTED THEORIES
Guest Speaker Heather Formaini

In this talk Heather Formaini of the father which is present in every

explores the limits and scope of
psychoanalytic theory in relation to the
role of mothers and fathers, in order to
identify what needs to be taken apart
and re-examined. She par ticularly
questions the notion of the abstract law
tradition of psychoanalysis Heather
presents a substantial argument towards
such a case in which there is a loving,
embodied father who is as active in child
care as the mother.

Heather Formaini is a Jungian analyst with a private practice in Rozelle.

Her theoretical concerns focus on gender, particularly masculinity, and she is
the author of the bestselling book Men: The Darker Continent. Heather’s PhD
concerned the ghost of the father in psychoanalysis, tracing the history of father
theory in the work of Freud, Jung, Lacan, Klein and Winnicott.
Heather was the founder member of the British organisation Psychotherapists
and Counsellors for Social Responsibility, and actively campaigns on the politics
of fair trade and climate change. She also works with refugees and asylum
seekers. In her previous life she was a broadcaster with the BBC and ABC,
specialising in the borderline between politics and religion.
Members $5, Non-Members $20, Non-Members Concession $15
24
 SATURDAY, 13 OCTOBER
6.30pm for 7.00pm
TALK

Pig:
Blavatsky Lodge
Level 2, 484 Kent St, Sydney

Prima Materia
The Pig in Myth and Dreams
Guest Speaker – Marie Makinson

In February this year the Chinese people celebrated their traditional new
year with great jubilation because they had entered that most auspicious
part of the cycle, the Year of the Pig.
In China and in many other parts of the of the Pig and will attempt to follow
world the symbolism of the Pig is very the evolution of the symbol in western
positive, emphasising spiritual qualities culture. Early sacred images and
as well as wealth and abundance. In mythological material will reveal that
western culture however it is highly the Pig was one of the most important
ambivalent and to a large extent has symbols of the Neolithic period. Later
become imbued with qualities of the images, dreams and stories provide
shadow. clues about the symbol’s subsequent
The emotional intensity that often evolution and its current place in the
surrounds the Pig reveals the archetypal collective. We will also explore how the
background of a sacred image. This symbol could be speaking to us about
presentation explores the symbolism the current world situation.

Marie Makinson trained as a Jungian analyst with The Guild of Analytical

Psychology and Spirituality in London. Returning to live in Northern NSW in
2004 she now has a private practice in Lismore. Marie also does group work
and runs short courses in Jungian psychology.

Members $10, Non-Members $25, Non-Members Concession $20

25
 EVENTS PROGRAMME

SATURDAY, 10 NOVEMBER
6.30pm for 7.00pm
TALK
Blavatsky Lodge
Level 2, 484 Kent St, Sydney

Chronic Fatigue
New research on the influence of psychotherapy
on the immune system in Chronic Fatigue

Guest Speaker Robert Bosnak

In 2002 the Omega Foundation in and Shanghai. The outcome shows

London funded a group, including the
presenter, at Harvard Medical School, to
conduct research about the influence of
working with dreams in psychotherapy
on the immune system in patients
suffering from chronic fatigue.
After many problems, which will
be described, the practical part of the
research was outsourced to China, where
it was carried out by psychotherapists
under my super vision in Guangzhou
significant positive changes in blood
tests before and after, related to positive
changes in the immune system. Scores
in other tests also improved.
The presentation will present the
research material as it was rated and
supervised by the chief researcher at
Massachusetts General Hospital in
Boston, as well as two individual cases
of participants in the study.

Robert Bosnak is a Dutch Jungian psychoanalyst, and diplomate of the

C.G.Jung Institute, who trained in Zurich, Switzerland from 1971 to 1977. He
has been in private practice in the United States, in Cambridge, Massachusetts
from 1977 to 2002 and he currently lives and works in Sydney.
Members $10, Non-Members $25, Non-Members Concession $20
26
 EVENTS PROGRAMME

SATURDAY, 10 November
Following the ROBERT BOSNAK Talk
From 8.30pm

Christmas
CHRISTMAS PArty

comes but once a year

Join us for the season's cheer... Please come and join us in
celebrating the end of the year at our annual Christmas Party.

T his year we will party at RedSalt Restaurant, a new venue for us at our
favoured drinking place the Crowne Plaza Hotel. With a view overlooking
the city, you will wine and dine from a wide selection of cocktail canapés and
party platters, while relaxing with fellow companions and travellers from your
Jungian community. The Jung Society Christmas Party has a fine tradition
of warm conviviality peppered with rich conversations. Don’t miss out on a
great night!

HOST Venue:
RedSalt Restaurant, Crowne Plaza Hotel
corner of Day St and Bathurst St.
Cost : $10 members $20 non members

31a Glebe Point Road, Glebe NSW 2037 Tel. (02) 9566 2157 Fax. (02) 9518 4696
Hours: Mon–Wed 10am–6pm Thu–Fri 10am–7pm Sat 10am–6pm Sun 10am–5pm
Email. service@phoenixrisingbooks.com Web www.phoenixrisingbooks.com

Winner – City of Sydney 2004 & 2005 Outstanding Business Award

Specialists in Self-Transformation and Healing

Mail Order Australia Wide – Contact us for the lastest catalogue
27
 Embodied Ima
Revealing the

Warning! It might be thought there is a conflict of interest here. Robert Bosnak is presenting

a lecture to, and giving a workshop for, the Jung Society and he provided the draft copy of his

manuscript for review. Thankfully, however, he has written a good book which describes embodied

dreaming practice, its theory and its relation to Jungian and post-Jungian thought.

Those who have used Robert Bosnak's
technique, or participated in one of his
workshops, may well gain more from the
book than those who have not. That also
could be a virtue, as the book is deeply
experiential and grounded in practice,
and as such welcomes the reader’s
participation. It is by no means a dr y
academic tome, despite having many
interesting asides and references to other
research and ideas.
The book opens by describing one of
Robert’s dreaming workshops in the
caves along the Vézère River in France,
showing how the magnificent prehistoric
artwork, and the place itself, act in the
imaginations of the dreamers. Here as
elsewhere the dream presents itself as
a total real world with separate beings
which act independently of the dreamer
and are capable of surprising them. These
active dream images not only present
themselves as physical in the dream but,
when slowly focused upon, arouse strong
28
physical responses in the dreamer’s body.
Dream images are not things of air alone;
they are independent alien intelligences
which we meet, which af fect us and
which shape our bodies – hence the
title ‘embodied imagination’. Rober t
here draws attention to the important
difference between consciously directed
‘confabulation’ and the more spontaneous
and apparently other-directed embodied
imagination.
The consequence of Robert’s approach
opens us to revelation. The dream is not,
as Freud would have it, a puzzle to be
decoded and then reduced to an already
expected series of complexes, nor are
the dream images simply subparts of
a unified Self, as Jung would asser t;
they are forces to be encountered. The
techniques of embodied dreamwork aim
to help us amplify these forces until they
can be noticed, not just by themselves, but
as a network of effects in differing parts
of the body. “The main task of imaginal
agination
Book Review of Robert Bosnak's
"Embodiment: Creative Imagination in Medicine, Art, and Travel"
reviewed by Jon Marshall
work is to let the variety of substantive selves be
aware of one another.” Again, Robert interestingly
departs from Jung, who tends to see psychic forces
in terms of binary opposition and synthesis. In
this work the forces may manifest in almost any
number, and there may never be any conscious
unifying symbol, even if the dreamworker’s bodily
and psychic states change productively after the
encounter.
While this encounter and the change it produces
is the central point of the work, in the course of the
book Robert considers the main scientific theories
of dreams, some of which argue that dreams are
meaningless, simply random ner ve signals for
which the forebrain has tried to provide sense.
Using the work of Mark Solms, Robert makes
the case that meaning formation is inherent in the
dream itself. However, it is really what we can gain
from dreams that demonstrates their power, not
how they arise, and although it is tempting to think
of images as translations of unconscious forces,
this work focuses on the images entirely as they
reveal themselves to be (ie phenomenologically),
not as symptoms or as ‘something else’.
The book goes on to discuss applying the
technique to trauma and the intense repetition of
images with apparently good results. This leads to
REVIEW
the healing effects of embodying dreams and we
are reminded of the processes of dream healing in
the temples of Asclepius. Another chapter makes
use of the metaphors and images which have arisen
in alchemy, in which the alchemists seem to meet
the quasi-physical intelligences evoked in the work
in matter: “While the alchemist was identified with
embodied substances in the process of phenomenally
revealing their alien intelligence, the state changes
observed could be infusions of fresh intelligence
arising from the mutual interaction between the
alchemist and substances he was cooking”. Alchemy
shows the importance of recurrent affliction and
the processes of concentration of essence which
can heal or raise the matter to a different level.
Finally we are shown the ways in which the work
can expand the embodiment of characters and
interpretation in theatre in an encounter with the
Royal Shakespeare Company.
So, all in all, this is an excellent wide-ranging
book with something of interest for anyone who
feels the call of their dreams, or the ideas and
practices we call Jungian. You are bound to learn
something from reading it, and possibly you may
come to see the world and your dreams in a new
and challenging way.
Publisher: Routledge 2007
29
 A Remembered Friend
Jan Blackburn 1945-2007
Jacinta Frawley

In February Erla Ronan, June Reynolds, she devoted many voluntary hours to

Charles Plumridge, Lucy Davey, Rolf the practical tasks required to run an

Marsden and I represented the Jung Society organization. This was part of Jan’s decision

and ANZSJA at the funeral of Jan Blackburn, to contribute to the community through

Honorarium of the C.G. Jung Society of service to various groups and organizations.

Sydney from 2003 to 2005. Jan passed away She worked in paid and voluntary capacities

on the evening of Sunday 18th February after for the Plant Society, for the professional

a long battle with cancer. organization of teachers of the Alexander

Though born in Canada, Jan was a child Technique, for the Jung Society and ANZSJA.

of the world. After growing up in England Her legacy lives on at both ANZSJA and the

she travelled extensively before settling in Jung Society in her library work, in the many

Australia. systems and procedures that she introduced,

Jan’s experience of medical treatment and the goodwill that she established with

was not easy, but she relished the kind and other groups and organizations. On behalf

touching moments that she experienced with of the Jung Society and ANZSJA I thank Jan

some health professionals that cared for her. for all she contributed.

Jan did not wish to “go gentle into that good

night”, but was appreciative of peoples' Spectators

concern. Our last conversation, like so many Come and take a step into the unknown

of our conversations, focused on our gardens. Talk with me and walk with me

A talented gardener Jan was always trying Let me show you my visions

to rescue my roses, and I enjoyed hearing And present to me yours

about her battles with the cockatoos, and For the years are young

her concern for a family of possums, which And the Eon’s wisdom presents

resided in her native garden. For our edification and insight

Jan had been a member of the Jung To view the turning’s turning

Society for many years before she became This is now friendship’s delight

Honorarium. Very skilled at administration Jan Blackburn 1985

30
 C.G.Jung Society
TM of Sydney
C.G.Jung Society of Sydney
New members and visitors are alway welcome. If attending a lecture for the first time please feel
free to make yourself known to the Committee members, they will be happy to explain how
the Society works and to answer any questions. You are also welcome to register your email
address with us for our monthly event broadcast of upcoming events.
History & Aims
The C.G.Jung Society of Sydney was formed in 1975 to promote the ideas of the Swiss analyst
and psychiatrist Carl Gustav Jung (1875–1961). The Society is open to all members of the
general public and offers a rich and varied programme of monthly talks and seminars from
Australian and international guest speakers. In addition the Society provides a dedicated
research and reference library.
Membership
Annual Membership entitles you to:
• Discounts at all our monthly Talks and Lectures
• Access to borrow from our extensive Library, which includes books, journals, audio tapes, cds,
dvds and videos
• Generous discounted prices at our bookshop
• Special member discounts for workshops and other activities
• 10% discount on Jungian books from Pheonix Rising Booksellers, Glebe
• You will also receive a mailed copy of our bi-annual newletter Jung Downunder and any monthly
updates via email.
Applications
Membership applications are available from our website www.jungdownunder.com – see the
Homepage of the local Sydney society. You can either pay online via PayPal or print-out a PDF
copy of the membership form and post to the Membership Secretary.
Full annual membership is $50. OUROBOROS
The symbol of C.G.Jung
Concession, country members or organisation membership is $25.
Society of Sydney is an
Enquiries Membership enquiries directed to: Lenore Kulakauskas on tel.(02) 9365-7750 ancient Gnostic glyph
which the Alchemists later
WEBSITE Membership application and event information – www.jungdownunder.com used to depict the nature
of their transforming work.
Executive Committee 2007 Member: Lesley Hamlyn The script in the centre
President: Sally Gillespie Special Projects Officer: of the images means
self-digester or self-digesting
Treasurer: Monica Roman Louise Fanning one. The self-digesting
Assistant Treasurer: Marcel Abarca Bookshop Officer: Jon Marshall Ouroboros slays itself and
brings itself back to life.
Minutes Secretary & Technical Officer: Peter Mann
It illustrates the principle
Librarian: Lucy Davey Honorarium: Lenore Kulakauskas of human creativity and
Liaison Officer: June Reynolds Communications Officer & the development of
personality as it devours
Membership Officer: Bo Roberston Graphic Design: Tim Hartridge itself and generates itself.
31
Noticeboard
DISCLAIMER Jungian Art Psychotherapist
The C.G.Jung Society of Sydney
does not take responsibility Julia Meyerowitz-Katz ANZATA (ATR) BA Fine Art PG Dip Art Therapy MA Art Psychotherapy
for services offered by Julia is an Art Psychotherapist with over 20 years experience of working with adults and
individual advertisers on the
children in a variety of settings. She is currently training to be a Jungian analyst with ANZSJA.
Noticeboard. We receive
advertising in good faith. She has a private practice near Bondi Junction where she offers individual art psychotherapy
Caution and discrimination in sessions as well as supervision. Julia can be contacted on 02 9389 8936 or via her website:
responding is advised and is
your responsibility. www.sydneyartpsychotherapy.com.au

COPYRIGHT © 2007
Transmission or reproduction
of protected items beyond that
allowed by fair use as defined
in the copyright laws requires
the written permission of the
copyright owners.
ADVERTISING
Deadline for the next newsletter
will be on 28 November 2007
Ads can be reproduced on our
website at any time.
WEBSITE:
www.jungdownunder.com
Psychotherapist
Marcelle Lawrence, B.Ec. Ll.B (Hons.) ANZSJA, IAAP
Trained at the C.G.Jung Institute of Zurich, her professional career in Australia includes 20 years
working in the therapeutic community. Her interests encompass mythology, art, poetry and
creativity, and the role that culture plays in shaping the bodymind of the individual. She works
with sandplay, dreams and images in exploring unconscious processes.
Her private practice is in Paddington. Phone (02) 9361 3283.
WOMEN’S DISCUSSION GROUP
Marcelle Lawrence – Jungian analyst
Marcelle Lawrence is offering a group for women to explore together issues relating to being a
woman in today’s world. How can the psychological exploration of fairytales help us do this? What
are your priorities and what is preventing you from attaining these? What role does culture play in

CONTACT: our sense of identity? All welcome: small groups on alternate Tuesdays from Tuesday September
cgjung@jungdownunder.com 11th for 6 sessions in Paddington. For more information telephone in August (02) 9361 3283

THE USES OF SUBJECTIVE EXPERIENCE

A Weekend of Conversations Between Analysts and Academics Who Work with Jung’s Ideas
The C.G.Jung Institute of the Australian and New Zealand
Society of Jungian Analysts is hosting an interdisciplinary
discussion between analysts and academics who work
with Jung’s ideas in a range of contexts. The focus of the
discussions will be the ways in which subjective experience
is used differently across the academic and analytic contexts
represented in the region. The aim of the conference is to
extend our understanding of our own and each other’s work
through dialogue.
Contributors include: analysts - Margaret Caulfield, Giles
Clark, Dale Dodd, Andre de Koning, Leslie Devereaux, Peter
San Roque, and academics - David Tacey (keynote speaker),
Frances Gray, Jadran Mimica, David Russell, Brendon Stewart,
and Terri Waddell.
Dates & Times: 9am – 4.30pm,
Saturday 20th & Sunday 21st October 2007
Location: Vibe Hotel Carlton
441 Royal Parade Parkville Melbourne
COST: $349 (GST inc) for both days, plus a light lunch
$299 (GST inc) for both days,
if booked before 31th August
No refund for cancellation after 1st October 2007, and an administration fee

Fullerton, Sally Kester, Anne Noonan, Leon Petchkovsky, Craig of $50 will be charged on cancellations prior to that date.

BOOKING FORMS available from: www.anzsja.org.au/events.htm Once completed post with payment or advise EFT payment
details to: Lenore Kulakauskas 4/21 Sir Thomas Mitchell Rd Bondi Beach NSW 2026 ph +61 2 9365 7750