President’s ReportDreaming the NewWelcome to Jung Downunder, our new look

Newsletter. The renaming and reformatting

of the Newsletter have been suggested

and implemented by Tim Hartridge, our

communicat ions off icer, who has so

generously volunteered his professional

graphic design ski l ls , to produce this

beautiful first edition of Jung Downunder. The

committee is thrilled by the results and we

hope you are too. A big thank you to Tim,

and to lucy Davey who has edited.

As you read through Jung Downunder you

will appreciate not only the new look but

also the expanded content. We have three

great contributions in Weaving Voices from

our members. Peter Dicker’s article Yearning

for Blue is a beautifully poetic and soulful

meditation on the resonances of the colour

blue. craig San Roque has given us the first

of his Dr Wong stories which so enthralled

us at the AGm meeting in march, and our

Bookshop officer Jon marshall has written an

illuminating book review of Robert Bosnak’s

new book Embodied Imagination in Art,

Medicine and Travel.

The theme of the contemporary is a feature

of our upcoming calendar of events. In July

Peter mann will be talking with Andrew

Gibson about the applications of Jung’s

personality types in today’s world, while

in August, louise Fanning will be chairing

a discussion between Anne Noonan and

Barbara creed in response to Pan’s Labyrinth, a

fascinating movie. I urge you to catch up with

it on DVD if you missed it on the big screen.

In September Heather Formaini challenges

the fathers of psychoanalytic theory on the

role of fathers, while fittingly in the Chinese

Year of the Pig our october speaker, marie

makinson, explores the western and eastern

myth and symbology of Babe and his tribe.

Robert Bosnak concludes our programme

in November by bringing us very exciting

results from his recent research on the role

of dreamwork in immune health.

In addition, we will also be hosting a one

day workshop on Embodied Imagination and

Dreamwork led by Robert Bosnak. For those

of you who are unfamiliar with Robert’s

groundbreaking work, this is an excellent

opportunity to be introduced to the methods

and passion he brings to his innovative

approach to dreamwork.

I do hope you can jo in us for th is

stimulating calendar of events. Please

highlight November 10 in your diary when

we will have our Christmas Party immediately

following Robert Bosnak’s talk. This is always

a warm and friendly festivity. I hope to party

with you there and to meet as many of you

as possible in these coming months.

Sally Gillespie, President.2

NewsC.G.Jung Society of Sydney

3

CertifiCates

Certificates of Attendance crediting

Professional Development hours

are available at all our talks and

workshops. Please check with your

professional organisation to see if

they will credit these hours. The

Counsellors and Psychotherapists

Association of NSW has already

indicated that they will accept our

Certificates of Attendance for credit

towards their members’ required

professional development hours.

to receive Certificates please

request them at the door for talks,

or when booking for workshops.

from the Committee

The Jung Society committee is going

from strength to strength expanding

to eleven members, each making

exciting and positive contributions

according to their interests and

sk i l l s . As we l l a s redes ign ing

the JungDownunder Newslet ter

Tim Hartridge has also taken on

responsibility for out website which

he originally developed in 2000.

Feeding into the development of our

website are Peter mann’s innovative

ideas for the online marketing of

Jung Society talks and establishing

revenue-raising links. As Treasurer

and Assistant Treasurer we are

fortunate to have the accounting

talents of monica Roman and marcel

Abarca who step into the shoes of

lesley Hamlyn who has done a great

job over the last year. my thanks

to lesley for all her work; I am

delighted that she is staying on the

committee. New to our committee

is Bo Robertson who has taken on the

role of membership officer with great

enthusiasm to increase our ranks.

lucy Davey and June Reynolds

continue their ongoing years of

dedication as librarian and liaison

off icer respect ive ly, whi le Jon

marshall is running the bookshop

with all the passion of the dedicated

bibliophile he is. louise Fanning

continues to ensure that we have

special events in our calendar each

year, such as the Symposium on

Pan’s Labyrinth. Keeping it altogether

administratively, we have the efficient

skills of our Honorarium lenore

Kulakauskas, who so cheerfully and

patiently makes her way through a

multitude of tasks. It is a privilege

and pleasure to be the President of

such a hardworking, talented and

enthusiastic committee who are

doing so much to keep us going and

growing. Many thanks to them all.

Library

The cG Jung Society of Sydney has

a members' library. The collection

consists of books, including all

volumes of Jung’s Collected Works, a

range of issues of journals concerned

with Jungian psychology, and tapes

of past talks.

The library is available before and

after the monthly meetings held

usually on the second Saturday,

and from 12-2pm on the Friday

immediately before each monthly

meeting.country members may

request items be posted to them.

Assistance with the library is much

appreciated, whether practical help

with borrowing and return of items,

or donations of Jungian books and

other related materials help to

expand holdings.

library contacts :

lucy Davey (Ph. 9572 7210), or

cgjung@jungdownunder.com

ONe accOuNt related by Jung

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

source did not trouble me.” 2

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

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.

BlueYearning for

by Peter Dicker

4

Baptistery in Ravenna, Italy

W E A V I N G V O I C E S

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

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

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

ear thly 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.” 3 the everyday

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

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 Mary’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 6

Yearning for Bluethe 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

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 dif ferent 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 8

Yearning for Bluewould 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 Bluemusic 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 underworlds 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,

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 10

forward, searching for a vision that can

sustain this moment.

With one eye looking always backward,

often into the shadows of cultural and

personal memory, 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

history 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

WongIntroduction 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

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 12

...“A little way out of town there is spacious concrete temple known as the temple of moon and water.”

W E A V I N G V O I C E S

Photo: Robert V. moody

13

Wong introduction to Immortalsof 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

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 14

Wong introduction to Immortalstravel, suffused in grey sliding mists of

major rivers, of tributaries.

the Immor ta l s have f r iends ,

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.

a s K u a n t s u a s s e m b l e d h i s

observations 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

Wong introduction to Immortalsmany 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

apparent 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.

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 Immortals refused to be

overworked 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 16

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

Wong introduction to Immortalstsu and the immortals 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

stone. In her company I looked back

over my past and noticed a pattern of

which I had been unaware. Noticed that

I had been worked upon and was in turn

working upon others.

and I can now see that for many,

many years, quietly, resiliently a hollow

mountain has been constructed, a river

has begun to flow and a circulation

established. I have been unwittingly,

unconsciously par t 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

has practised in london, central Australia and

Sydney. His most recent publications are in

the field of psychoanalysis and anthropology.

He is known for evolving community theatre

events on mythological themes, and present-

ed several poetic stories of Dr Wong and the

Golden Flower at our march lecture earlier in

the year.

17

TAlKS + WoRKSHoPS

c.G.Jung society of sydneythe 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

Popularised by the Myers-Briggs type

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

upon our Dharma through a scientific

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.

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.

Jungian typeunderstanding,communication

and Individuation

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

Guest speakers – Andrew Gibson and Peter Mann

19

DR. ANNE NooNAN and PRoF. BARBARA CREED discuss Cinema

and Psyche, the images of horror and transformation in Guillermo del

Toro's film Pan’s Labyrinth. Evening chaired by Louise Fanning.

satuRDay, 11 auG

6.30PM FOR 7.00PM

speCiaL eVeNt

blavatsky Lodge

Level 2, 484 Kent st

sydney

GuIlleRMO Del tORO, the writer,

director and producer of the film Pan’s

Labyrinth said in a recent interview –

“I really think the most creative, most

fragile par t of the child that lives

within me is a child that was literally

transformed by monsters. Be they on

the screen, or in myth or in my own

imagination.” sIGHt & sOuND MaGazINe Dec 2006

this evenings event will be a panel

and audience discussion inspired by

Guillermo del toro's latest film Pan’s

Labyrinth. the film is described as “a

dark fairytale about choice” and is set

against the background of the horror of

the closing stages of the spanish civil

War as seen through the eyes of a young

girl. Our panel will offer psychological

ideas linked to some of the many

complex and intriguing themes that

A Deep Place Touched only by

Psyche & Cinema

20

a GOtHIc fairy 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.

Harnessing 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.

Pan’s Labyrinth: synopsis

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.

eVeNTS PRoGRAmmePsyche & Cinema

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

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.

21

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 memory, 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

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

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.

a short course in

embodiedImagination

Presenter – Robert Bosnak

satuRDay, 1st sePteMBeR

9.00aM FOR 9.30aM – 5.30PM

WorKshop

22

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

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.

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 emaiL: lenorek@bigpond.com

signed copies of robert bosnak’s new book Embodiment available for purchase.23

IN THE FACE oF TESTED THEoRIESGuest speaker Heather Formaini

IN tHIs talK Heather Formaini

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

of the father which is present in every

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.

satuRDay, 15 sePteMBeR

6.30PM FOR 7.00PM

taLK

blavatsky Lodge

Level 2, 484 Kent st, sydney

COURAGE

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 $1524

Guest speaker – Marie Makinson

satuRDay, 13 OctOBeR

6.30PM FOR 7.00PM

taLK

The Pig in Myth and DreamsPig:

IN cHINa and in many other parts of the

world the symbolism of the Pig is very

positive, emphasising spiritual qualities

as well as wealth and abundance. In

western culture however it is highly

ambivalent and to a large extent has

become imbued with qualities of the

shadow.

the emotional intensity that often

surrounds the Pig reveals the archetypal

background of a sacred image. this

presentation explores the symbolism

of the Pig and will attempt to follow

the evolution of the symbol in western

culture. early sacred images and

mythological material will reveal that

the Pig was one of the most important

symbols of the Neolithic period. later

images, dreams and stories provide

clues about the symbol’s subsequent

evolution and its current place in the

collective. We will also explore how the

symbol could be speaking to us about

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.

Prima Materia

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.

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

blavatsky Lodge

Level 2, 484 Kent st, sydney

25

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

IN 2002 the Omega Foundation in

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 supervision in Guangzhou

and shanghai. the outcome shows

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.

satuRDay, 10 NOVeMBeR

6.30PM FOR 7.00PM

taLK

blavatsky Lodge

Level 2, 484 Kent st, sydney

chronic Fati ue

Guest speaker Robert Bosnak

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

eVeNTS PRoGRAmme

g

26

satuRDay, 10 NOVeMBeR

FOllOWING tHe ROBeRt BOsNaK talK

FROM 8.30PM

Christmas party

Christmas 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.

Specialists in Self-Transformation and HealingMail order Australia Wide – Contact us for the lastest catalogue

Winner – City of Sydney 2004 & 2005 outstanding Business Award

EVENTS PROGRAMME

Christmas comes but once a year

THIs 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

27

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 dry

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

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 28

Embodied Imagination

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 nerve 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

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

REVIEW

reviewed by Jon Marshall

booK reVieW of robert bosNaK's "EMBoDIMENT: CREATIVE IMAGINATIoN IN MEDICINE, ART, AND TRAVEL"

29

Embodied Imagination

IN FeBRUARy erla Ronan, June Reynolds,

char les P lumridge, lucy Davey, Rol f

marsden and I represented the Jung Society

and ANZSJA at the funeral of Jan Blackburn,

Honorarium of the c.G. Jung Society of

Sydney from 2003 to 2005. Jan passed away

on the evening of Sunday 18th February after

a long battle with cancer.

Though born in canada, Jan was a child

of the world. After growing up in england

she travelled extensively before settling in

Australia.

Jan’s experience of medical treatment

was not easy, but she relished the kind and

touching moments that she experienced with

some health professionals that cared for her.

Jan did not wish to “go gentle into that good

night”, but was appreciative of peoples'

concern. our last conversation, like so many

of our conversations, focused on our gardens.

A talented gardener Jan was always trying

to rescue my roses, and I enjoyed hearing

about her battles with the cockatoos, and

her concern for a family of possums, which

resided in her native garden.

Jan had been a member of the Jung

Society for many years before she became

Honorarium. Very skilled at administration

she devoted many voluntary hours to

the practical tasks required to run an

organization. This was part of Jan’s decision

to contribute to the community through

service to various groups and organizations.

She worked in paid and voluntary capacities

for the Plant Society, for the professional

organization of teachers of the Alexander

Technique, for the Jung Society and ANZSJA.

Her legacy lives on at both ANZSJA and the

Jung Society in her library work, in the many

systems and procedures that she introduced,

and the goodwill that she established with

other groups and organizations. on behalf

of the Jung Society and ANZSJA I thank Jan

for all she contributed.

Spectators

come and take a step into the unknown

Talk with me and walk with me

let me show you my visions

And present to me yours

For the years are young

And the eon’s wisdom presents

For our edification and insight

To view the turning’s turning

This is now friendship’s delight

Jan Blackburn 1985

A Remembered Friend

Jan blackburn 1945-2007

Jacinta Frawley

30

C.g.JuNg soCiety of sydNeyNew 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 & aimsThe 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.

membershipAnnual membership entitles you to:

• DiscountsatallourmonthlyTalksandLectures

• AccesstoborrowfromourextensiveLibrary,whichincludesbooks,journals,audiotapes,cds,

dvds and videos

• Generousdiscountedpricesatourbookshop

• Specialmemberdiscountsforworkshopsandotheractivities

• 10%discountonJungianbooksfromPheonixRisingBooksellers,Glebe

• Youwillalsoreceiveamailedcopyofourbi-annualnewletterJung 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.

concession, country members or organisation membership is $25.

eNquiries membership enquiries directed to: lenore Kulakauskas on tel.(02) 9365-7750

Website membership application and event information – www.jungdownunder.com

oURoBoRoSThe symbol of c.G.Jung Society of Sydney is an ancient Gnostic glyph which the Alchemists later used to depict the nature of their transforming work. The script in the centre of the images means self-digester or self-digesting one. The self-digesting ouroboros slays itself and brings itself back to life. It illustrates the principle of human creativity and the development of personality as it devours itself and generates itself.

c.G.Jung societyof SydneyTm

exeCutiVe Committee 2007 president: Sally Gillespietreasurer: Monica Romanassistant treasurer: Marcel Abarcaminutes secretary & Librarian: Lucy DaveyLiaison officer: June Reynoldsmembership officer: Bo Roberston

member: Lesley Hamlynspecial projects officer: Louise Fanningbookshop officer: Jon Marshalltechnical officer: Peter Mannhonorarium: Lenore KulakauskasCommunications officer & graphic design: Tim Hartridge

31

the uses of subJeCtiVe experieNCe

JuNgiaN art psyChotherapist Julia meyerowitz-Katz ANZATA (ATR) BA Fine Art PG Dip Art Therapy MA Art Psychotherapy

Julia is an Art Psychotherapist with over 20 years experience of working with adults and

children in a variety of settings. She is currently training to be a Jungian analyst with ANZSJA.

She has a private practice near Bondi Junction where she offers individual art psychotherapy

sessions as well as supervision. Julia can be contacted on 02 9389 8936 or via her website:

www.sydneyartpsychotherapy.com.au

psyChotherapistmarcelle 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 groupmarcelle 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

our sense of identity? All welcome: small groups on alternate Tuesdays from Tuesday September

11th for 6 sessions in Paddington. For more information telephone in August (02) 9361 3283

NotiCeboarddisCLaimerThe c.G.Jung Society of Sydney does not take responsibility f o r s e r v i c e s o f f e r ed by individual advertisers on the Not iceboard. We receive advertising in good faith. caution and discrimination in responding is advised and is your responsibility. Copyright © 2007Transmission 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 CoNtaCt:cgjung@jungdownunder.com

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

Fullerton, Sally Kester, Anne Noonan, leon Petchkovsky, craig

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

of $50 will be charged on cancellations prior to that date.

A Weekend of conversations Between Analysts and Academics Who Work with Jung’s Ideas

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