FRom the PResident

Winter is a time for hearty fare, and we have plenty

on the menu here in our latest Jung downunder

which will satisfy the appetite. We start with a lead

article from Jacinta Frawley who brings her highly

original musings on meeting Hecate at the council

pick up. Lucy Davey then whets our appetite with

an indepth review of Stanton Marlan’s book The

Black Sun: The Alchemy and Art of Darkness.

And there is sustaining fare ahead in our events

Calendar. We begin in July with David tacey

speaking on Jung, ecopsychology and the

sacred, a vital and pressing topic for our times.

in August our Cinema and Psyche event will be

presented by Bruce isaacs who will explore the

themes and narratives of Jindabyne, a riveting and

controversial Australian movie. Just as relevant

will be our September panel of Jacinta Frawley,

Charles Plumridge and Jon Marshall speaking on

the secret Life of money. expect new views on

a very old topic! in October tim Hartridge serves

us up a sumptuous dish of image and sound in

an exploration of night soul Journeys. And to

finish off we have a wonderful night planned in

november with Peter Dicker who will muse over

the symbolic rituals of wine and coffee in his

aromatic talk Red and Gold: the Alchemy of

Crushed Grape and Roasted Bean. What better

start to our Annual Christmas Party which follows

on after?

two very special events highlight our upcoming

programme. On Wednesday, September 23 we

launch Depth Psychology, Disorder and Climate

Change edited by Jonathan Marshall, the first

title in the Society’s new press Jung downunder

Books. this is a great milestone for us at the Jung

Society so please do come and join us at Gleebooks

for our celebration. in October Sarah Gibson

runs a highly original and insightful workshop on

Cinderella entitled if the shoe Fits. this is a bring

your favourite shoes event; please book early to

make sure you don’t miss out.

i hope you agree that we are serving up a banquet

with many great dishes and that you will join us

in their savouring. My thanks as always to tim

Hartridge for his wonderfully rich and exciting

graphic design work on this edition of Jung

downunder, and to Lucy Davey, Jon Marshall and

tori Collins for joining me in editing & proofreading.

i look forward to meeting with you soon.

Sally Gillespie

news

C.G.Jung Society of Sydney

2 JUNGDOWnUnDer

AnZAP AUSTRALIA AND NEW ZEALAND ASSOCIATION OF PSYCHOTHERAPY

UPCOMING SEMINARS, LECTURES AND CONFERENCEAnZAP 21st AnnUAL ConFeRenCe 12–13th september 2009 – the State Library of nSW -'PSYCHOtHerAPY AnD PLAStiCitY : tHe reLAtiOnSHiP tHAt CHAnGeS SeLFthe ConVeRsAtionAL modeL oF PsYChotheRAPY: a six week introductory courseHeld at: College of Psychiatry, rozelle – dates: 6,13, 20, 27th October 2009

CONTACT: (02) 8399 3787 · info@anzapweb.com · www.anzapweb.com

FRom the Committee

tHe COMMittee has had a rewarding start to

2009 with all of its workshops and groups filling to

capacity as well as having excellent attendances at

each of our lectures. All this extra interest has kept

Lenore Kulakauskas very busy as she updates the

membership database, takes bookings and deals

with day-to-day finances. Undaunted by all this

she has plunged into studying the world of web

maintenance and design, the benefits of which

are already flowing through to our own website.

this is freeing up more time for our wonderful art

director tim Hartridge to work on his sumptuous

designs of Jung downunder as well as our

advertisements, which are contributing to our

growing membership.

With all this increased activity Yolanda

Waldman’s election to the role of Vice-President

has been greatly welcomed by the Committee.

Using her excellent organisational abilities and

people skills Yolanda is bringing many benefits to

the Society including liaising with the Australasian

College of natural therapies who has generously

offered us free use of their rooms.

exciting new projects are on our horizons. tori

Collins is working on producing CDs of our talks

which will soon be available for sale through

our bookstall. this supersedes the borrowing of

audiotapes of talks, which are now being assessed

and preserved for archival purposes. Meantime

Jon Marshall has been very absorbed with editing

submissions for the first book ever to be published

by our Society entitled Depth Psychology, Disorder

and Climate Change, to be launched at Gleebooks

in September.

there is new energy in the Library as Lucy Davey

clears out old duplicate titles making room for new

purchases. Our new, technically gifted Assistant

Librarian Maylin tan has taken on the role of

updating the library database. Lesley Hamlyn has

bravely volunteered to be our new Advertising

Officer, while former committee member Louise

Fanning has happily returned to our ranks after

a year off. June reynolds’s continues to be our

welcoming face in her liaison work for the Society,

which includes organising Commiteee meetings

generously hosted by the toxteth Hotel in Glebe.

Bo robertson gives thought and attention to the

social aspects of our gatherings while treasurer

Marcel Abarca gives order to our figures and

advice on our costings.

i was thrilled that all our serving Committee

members re-nominated for election at our AGM

this year. Being President of such an enterprising,

enthusiastic and harmonious Committee is one

of the great pleasures of my life at present. the

combined talents and energy of the Committee

are a great bounty for this Society as we explore

new avenues of interaction with our larger Sydney

community.

Sally Gillespie, President

JUNGDOWnUnDer 3

‘‘WeLL YOU said you were going to clean up and you really did,”

my neighbour says. “Yes i really did, didn’t i”, i say, nodding

proudly. i am standing in the middle of the street admiring

a pile of crumpled boxes, a set of shelves, an old bed, past Christmas

decorations, a particularly hated selection of curtains from various past

houses (all bought second hand), a broken vacuum cleaner and a working

organ (gift of a different neighbour from a previous council pickup). “i

like your couch,” i say to my neighbour whose head and feet i can see

peeking out over each end of the cream couch, which is placed on the

street verge.

the back of the couch is toward the

street hiding most of her from view

and she lies reclining as we discuss

the council pickup. She is amazed

that there is always so much to be

collected every six months, where

does it all come from? i wonder where

it was before it appeared overnight

on the street? Are there piles of this

stuff in back gardens everywhere?

After all, items selected for the council

pickup need thought. these objects

were clearly not in use yesterday. this

is no impulse throwing away. the old

packing boxes, rusted watering cans,

no-longer-loved toys and broken

sporting equipment up and down the

street have clearly been in disuse for

some time. these are the items that

were not deemed good enough for

Jacinta FrawleyHekate's dedication to household garbage

Musing on the

Council Pickup

4 JUNGDOWnUnDer

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

a charity shop, or a garage sale. no friend or family

could be found who would take them. nothing

here could be packed off to a natural disaster victim

or aid agency. nothing here shouts “keep me for

that school project, dress up day, fancy dress party, i

can be turned into street art!”

i wonder about the now empty garages and

corners of the shed, the under-houses and attic

spaces that held these items in the time and space

between when they were useful and when they

became refuse on the street. What must it be to

rest in a corner, in transition from the useful, to

‘not sure about that’, to being rubbish? Are these

corner spaces now empty or are they filling up

already? My neighbour and i wander up and down

the street mentally picking over the piles in front

of each house. to touch anything seems to go

too far and imply a sense of desire or an assertion

of potential ownership that somehow seems

indecent in our own street. i feel that if i were to

touch something it would claim me and i would be

obliged to take it home. then we arrive at another

neighbour who is putting out piles of plants. She

knows that the council won’t take green waste

and instead is hopeful that the council pick up,

which always draws people onto the street, will

encourage some passer-by to take her excess

plants. A talented gardener, she has so much

success that she doesn’t know what else to do with

the plants and so she chooses to set them free to

find their own new homes.

this makes me think about the power and life in

objects. Manna, “God’s sweet word”, has been

withdrawn from these street objects. no longer

useful for their original purpose they have also not

yet been transformed into a new use. they have

not yet found their new life as recycling, landfill,

compost or fuel for power stations. if, as Jung

would tell us, there is story and god in every human

activity, what is the story god in the refuse sorted,

placed and displayed with great care in front of

our houses. Who is the story god in something

that until yesterday we were hiding, and are now

deliberately putting on display? Who is the god in

the council pickup?

the ancient Greeks dedicated their household

garbage to Hekate, “the distant one”. An

underworld goddess, the guardian of those caught

in liminal spaces--witches, vampires, ghosts, the

homeless and derelicts--Hekate also guards and

guides the liminal spaces of our domestic lives as

the guardian of household doorways and presides

over transitions of childbirth and death.

Hekate’s rites were repeated each month on the

evening of the first sighted new moon. Houses

were thoroughly cleaned and purified and the

garbage deposited at the crossroads at which

an image of the triple Hekate was installed. the

garbage particularly included personal refuse

such as hair and nail clippings. Having made this

sacrifice, one was to walk away without looking

back. the dedication of bodily cast offs such as

nail clippings and hair is an act of sacrifice of self.

Discarded parts of bodies are necessary to make

spells and directly dedicating these important

ingredients to the Queen of Witches circumvented

Hekate’ minions gaining power through magic,

for if they were to take the dedicated garbage they

Musing on the

Council Pickup

JUNGDOWnUnDer 5

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

would be stealing directly from Hekate herself and

draw her wrath—a type of magical protection

racket. there is a residue to this superstition in the

complex attitudes to people who search through

the council pickup before the council removes

it. Some residents seem to view this as akin to

stealing—“it was put out for the council it is

meant for the council”, while others feel grateful

that some use is to be made of their discards.

the first view is akin to fear of black magic where

something is taken away from the victim for a

potentially malevolent purpose and the second,

also a magical view, hopes for transformation of

material into something new, from garbage to

something useful.

i also wonder where else Hekate lurks. Perhaps in

the rubbish bin of discarded emails in computers,

or in delete buttons that don’t really delete

but rather move items from the visible part of

our computer to hidden folders from where

those modern magicians, it specialists, can still

retrieve items years later. Hekate is the ghost in

the unconscious of the computer. i think of our

concern with identity theft, how we are always

being warned that our casualness about personal

details (modern nail clippings) can cause our

identities to be stolen and used against us without

our knowledge. As if we were possessed or

bewitched. i think of all those scrap bins under all

those kitchen sinks –the scraps not yet moved to

the compost or rubbish bin yet no longer potential

food for the householders, but certainly potential

nourishment for Hekate’s animal devotees mice

and cockroaches. i think of the piles of old letters,

birthday cards, memories of times past, tossed into

boxes, but no, though these are held in a liminal

space Hekate seldom claims these as her own.

residues of memory she usually leaves for our

descendents to sort after we are gone. nor does

she expect to receive everything that is discarded

into a corner. the soccer boots and skin pads

abandoned in the hallway will come back to life

next week. the little piles of pens, hair clips, coins,

and half scribbled notes gathered together on

the kitchen bench will be scattered again through

the house and used many times before Hekate

claims them. no, Hekate is better found in another

imaginal realm.

Just as she takes the garbage of the household

and the body Hekate also takes the “garbage of

the soul” for she is also the goddess of divination

and dreams. there is a view that dreams are “day

residues” regurgitated by the brain with the goal

of ordering and tidying our thoughts, the better

to work and love the next day. But there is no

‘I also wonder where else

Hekate lurks. Perhaps in the

rubbish bin of discarded

emails in computers or in

delete buttons that don’t

really delete . . .’

6 JUNGDOWnUnDer

punishment nor consequence nor judgement

of mess in Hekate. She is not concerned with

Saturn’s need for order, nor the compulsion of

puer Hermes to recycle and reconnect, nor Apollo’s

search for meaning. it is not her goal to have an

ordered existence, dreams do not have to have

meaning; instead she welcomes the garbage of

our households, bodies and souls at their most

mundane and devalued. Hekate is not trying to

teach us something through our dreams though she

may be trying to lead. And as a guardian of doors,

at what imaginal door might she be beckoning?

i notice over the year who does and does not

put anything out for the council pickup. new

arrivals, renovators, those preparing to sell, and

families all seem to shed their belongings regularly.

these are dynamic households in movement and

transition. My elderly neighbours seem to have

much less stuff to discard. Have they already

with each transition, departure of a child, death

of a spouse, or retirement shed all they need to

shed? Are they comforted and comfortable with

their possessions? Are memory and familiarity

continuing to infuse their possessions with manna?

Are they leaving the sorting for the final council

pickup to others? the council pickup reminds that

there will come a time that we too will be moved

from the centre of life to the verge.

Council is the arm of political power which is

closest to daily life and whose primary role is about

reassurance of our conscious viewpoints through

keeping the streets clean, removing graffiti and

keeping the environs ordered by regulating

parking, moving on the homeless, dispersing idle

teenagers, reprimanding unruly school children,

monitoring pedestrian crossings and catching

Hekate’s favourite animal, stray dogs. this is the

work of consciousness, Apollo and Saturn at their

best, yet there is something emotionally satisfying

in recognising an underworld goddess beckoning

us to look beyond the obvious. Certainly my

children would have no difficult seeing the Queen

of Witches constellated in our house when it is

time to clean their rooms.

returning home i feel a little less concerned

to sort and discard, as i know there will be

other council pickups. i know that i have made

myself and my gardening neighbour happy by

metaphorically looking back and taking some

of her plants which, like the soccer boots in the

hallway and the many things scavenged for many

different reasons from the street, have been

reprieved from Hekate this time around. But

perhaps this was always her aim, to enliven the

street community, to allow us to sort and to bring

shadow parts of ourselves, our garbage, into the

light of day and see that there is no shame in it,

for Hekate is also “the luminous one” who travels

at night with a torch to bring illumination to the

hidden places.

Perhaps the story god of the council pick up is

Hekate’s blessing of discarded parts of ourselves

so that we too may pick up some counsel for

ourselves.

JUNGDOWnUnDer 7

Review by Lucy Davey

8 JUNGDOWnUnDer

tHiS riCH and challenging work contains

material for those seeking depth in the

inner life. Marlan approaches the role of

depression in psychic life, by reflecting on an

image, the sol niger – the black sun, “linked

to the deepest issues of our mortality and to

both tragic and ecstatic possibilities” (p. 3).

For Marlan this image, given some attention

in Jung’s work, needs further exploration

associated as it is with the descent into the

unconscious. His discussion concentrates on

the alchemical dimensions of the image, and on

ways it has been analysed and interpreted.

Marlan’s work begins with a consideration of

the “dark side of light” (p. 9). While Jung saw the

move into soul work as marked by melancholy

and a “struggle with the shadow” (p. 10), Marlan

proposes that experience of this darkness forms

part of the “condition of any humanness”. in

alchemical terms, the nigredo, the blackness,

contains the treasure we seek when working

towards integration.

energy’s identification with light and sun leads to

Marlan’s claim of a “devaluation of the dark side of

psychic life” (p. 15). He asserts its value as intrinsic

to an engagement with the instinctual side of the

psyche. An encounter with destruction and death,

often indicated by images of dragons, toads and

poison, is necessary, pointing to the dangerous

elements of this process at whatever stage these

concerns emerge.

STANTON MARLAN The Black Sun: The alchemy and arT of darkneSS (TExAS A&M UNIvERSITY PRESS 2005)

‘The black sun, an ages-old

image of darkness, has not

been treated hospitably in

the modern world. Modern

psychology has seen darkness

primarily as a negative force,

something to move through

and beyond, but it actually

has an intrinsic importance

to the human psyche...’ (front dust-jacket The Black Sun).

The Black Sun

B O O Kr e V i e W

JUNGDOWnUnDer 9

Marlan continues his discussion by moving

into the “burnt out place of the soul” (p. 26)

the locus of the black sun. Marlan places his

comments in the context of other writings both

literary and professional. there are numerous

references to Marlan’s own work with analysands,

and illustrations by them are used to enrich his

comments. Von Franz’s comments on the “shadow

side of the Sun”, taking the source of light and

life as a hostile force, give further breadth to the

view that there is real hostility emanating from the

inner world. issues with illness and mortality for

individuals arise as a mark of the struggle to find

access to this inner world.

the work by Julia Kristeva, Soleil Noir (“Black

Sun”), was published almost two decades before

Marlan’s study. Kristeva’s view of the black sun

aligns with depression and melancholy, marking

an impenetrable loss. As Marlan comments, the

melancholy is “transformed into an attachment to

an inexpressible affect” (p. 44). Only after reading

later chapters did i appreciate Marlan’s words,

since he emphasises the creative power he sees

associated with depression.

the image of the sun as “cold” and “totally

uncaring” links it to death, and the sense that “in

life’s vital signs [lies] the immanent abyss of death”

(p. 61 citing Cioran). Literature, philosophy and

art can express the many profound facets of this

experience. thus for Lacan the psyche’s energy is

directed against the ego and pushes it towards the

“feared unthinkable… the core of its voidness”

(p. 73). Marlan points out that analysts work

with analysands through such a death process to

overcome sterility and self-defensive reactions.

Artists such as Matisse, Calder and rothko

each attempt to convey the paradox of the black

sun – “lightless light”. A number of these works

are reproduced in grey-scale in Marlan’s text,

though one feels that in many cases the power

of the original is only partly conveyed. the quality

of sixteen colour reproductions included in the

edition i read emphasises what would be gained

by seeing all the figures in colour. Figure 3.12 –

Janet towbin’s work The Seduction of the Black

– conveys her effort to “capture the luminous

paradox at the heart of blackness itself” (p. 95),

but the subtle tones elude reproduction.

in the exploration of what Jung calls the “light

of darkness itself” (Marlan’s title for Chapter 4)

attention focuses on the nature of the albedo –

the whiteness which emerges from the blackness

of the nigredo. rather than a move from one

opposite to the other, it allows the perception of

an illuminative quality intrinsic in the blackness.

Marlan’s exposition here ranges over Platonic and

neo-Platonic views, alchemical and Kabbalistic

writers, and the concept of chakras. the scope of

the discussion widens with Marlan’s references to

Chinese thinking about the subtle body.

While i found the first part of Chapter 4 extremely

challenging, the latter part with its emphasis

STANTON MARLAN The Black Sun: The alchemy and arT of darkneSS (TExAS A&M UNIvERSITY PRESS 2005)

The Black Sun

‘...the black sun as an image of a non-Self has helped me

to reimagine my understanding of the Self as Jung has

described it. . .’ page 147

10 JUNGDOWnUnDer

on the work with one of Marlan’s analysands

acted as an effective clarification of the more

theoretical exposition. the analysand, in this

case an artist, permitted Marlan the use of select

images she drew and painted at different stages

of the analysis. For those who, like myself, find

such material with added commentary helpful

in absorbing the implications of a theoretical

presentation, this section of the work is particularly

valuable.

the centre point of the development in the

individual at this stage of the process is the solar

plexus. this is both a physical point and very often

a site of intense awareness of dynamic energy and

discomfort. in the taoist tradition it is referred to

as the “elixir field” (p. 112) from which emerges

the newly rejuvenated life. this section of Marlan’s

commentary not only utilises earlier material, but

also refers to diverse concepts which linked to his

central concerns.

Marlan states his ultimate aim as the

“reimagination of [his] understanding of the Self as

Jung described it” (p. 147). Jung’s theories about

the Self and integration have, in Marlan’s view,

been assimilated in such a way that the “enormity

of the struggle involved in any engagement

with… the darkness of the unconscious” has been

lost (page 150). the power and demands of the

process are essential in any consideration of the

process: there are conflicts lying beyond a “simple

rational mastery”, creating enormous tension.

Marlan stresses that the monstrous is essential to

this experience, not to be passed over in “idealized

transcendence”, but to be negotiated. We are

faced not with the natural, reasonable or normal,

but with realities which demand effort to ensure

that the struggle will be fruitful.

Marlan maintains the need to be aware that

confrontation with the life of the psyche results

both in defeat and in transformation. the threat

to the ego can be related to Kristeva’s view

that the black sun is a metaphor marking an

impenetrable loss. Death within the psyche or soul

brings confrontation with paradox, involving the

terrifying and monstrous. Marlan cites a dream in

which an alchemist figure advises the dreamer to

“see the silence”. in this segment his reference to

the colour illustration (Plate 14) which reproduces

the “figure of Mercurius” indicates that this is a

monstrous image, closely linked to the alchemical

tradition. not only the “three extra heads” Marlan

mentions, but other details contribute to the

monstrousness and to the symbolic force of the

figure.

the final chapter of this work requires careful

and repeated reading. Marlan considers mystical

theology, the Self and the no-Self, concepts of

the soul, and negativity of being. He relies in

B O O KR E V I E W

JUNGDOWnUnDer 11

many areas of his discussion on Hillman’s writings

on alchemy, but he provides illustrations in an

attempt to clarify (a paradox!) his exposition

of the dark elements of this process. invoking

eastern and Western traditions, he attempts not so

much a synthesis as a wider, more complex view.

His focus ensures the “colours of psychological

experience [and] differentiated impelling images”

are not flattened and depleted by “categories

of exclusion” (p.191), avoiding entrapment in a

“linear, historical progression” along fixed phases.

For me the impelling image reproduced in a

work which presents a wealth of illustrations is

Figure 4.7, a Chinese ink rubbing entitled “inner

Circulation”. this image of the “subtle body”

employs the precision of the Chinese calligraphy,

with the details of the symbolic anatomical

structure which flows down the page. every

segment of the illustration presents miniature

images within the central image. the inner world is

presented as closely linked to the body, the source

of “the vital force though whose sublimation the

spiritual, immortal man is born” (p. 109 – citing the

work of rousselle).

One aspect of the presentation and format of

the text of this work is in my view less than ideal:

the footnotes are grouped together after the main

text. For a conscientious reader this has the effect

of distracting from the thrust of the particular

point being made. in one case, a lengthy footnote

(#94 pp. 231-233) presents a vital excursus

about major elements of Marlan’s thinking in the

light of theoretical positions held by Lévinas and

Hillman. it would be helpful to have this and other

lengthy comments closer to the particular point of

reference.

the concerns of this work include both practice

and theory, and it presents a wealth of analysis

and comment which leads one beyond this book,

as well as inviting repeated and closer reading. As

Marlan declares in his final paragraph, darkness

is “the Other that likewise shines”, and this work

allows us a clearer view of this complex and, in

many ways, disquieting reality of the world of the

psyche.

2009 Program July-nov

SATURDAY, 11 JULY

Jung, Ecopsychology and the Sacred Dr David tacey Page 14–15

SATURDAY, 8 AUGUST

Cinema and PsycheBruce isaacs, PhD Page 16–17

SATURDAY, 12 SEPTEMBER

The Money PanelJacinta Frawley, Charles Plumridge, and Jonathan Marshall Page 18–19

WEDNESDAY, 23 SEPTEMBER

Book launchDepth Psychology, Disorder and Climate Change Jung Society Page 20–21

SATURDAY, 10 OCTOBER

An Exploration of Night Soul-Journeys tim Hartridge Page 22–23

SATURDAY, 24 OCTOBER

Workshop If the Shoe Fits: Rethinking Cinderella Sarah Gibson Page 24–25

SATURDAY, 14 NOvEMBER

Red + Gold: alchemy of crushed Grape & roasted BeanPeter Dicker Page 26–27

SATURDAY, 14 NOvEMBER

The Christmas Party Following the talk by Peter DickerJung Society Page 28

12 JUNGDOWnUnDer

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 programme of speakers both Australian and international.

certificates of attendance for professional development hours are available at all events.

C.G. Jung Society of Sydney

Book Launch! Depth Psychology, Disorder and Climate Change 6pm WEDNESDAY, 23 SEPTEMBER

A collection of essays, stories and poems inspired by our successful evening on climate change and depth psychology.See details on page 20–21. Venue: Gleebooks 49 Glebe Point rd, GLeBe

Workshop! If the Shoe Fits: rethinking cinderella 10am–4pm SATURDAY 24 OCTOBER With Sarah Gibson Venue: the Centre 14 Frances Street, rAnDWiCK.See details on page 24–25. For bookings phone Lenore Kulakauskas on 9365 7750

JUNGDOWnUnDer 13

with Dr David Tacey

tODAY there are several

sources for developing an

eco-spirituality or ecological

wisdom. these include eco-

philosophy, social ecology, eco-

feminism, eco-theology, romantic

cultural theory and Jungian

ecopsychology.

ecopsychology is one of the most

important disciplines of our time. it has

emerged from the works of C. G. Jung

and James Hillman, and has followed

their passion for discovering psyche

in the world (anima mundi), and not

merely inside the human mind. the

core work in this discipline remains

Ecopsychology: Restoring the Earth,

Healing the Mind, edited by theodore

roszak, Mary e. Gomes and Allen

K. Kanner, with forewords by James

Hillman and Lester r. Brown. this talk

will review the field of ecopsychology,

discuss its sources in Jung and

Hillman, and consider the relation of

ecopsychology to Aboriginal Australia

and the local environmental situation.

eco-spirituality and environmental awareness

Jung, ecopsychology and the Sacred

14 JUNGDOWnUnDer

GROUPGROUP

Dr tACeY is reader in Literature at La trobe University, Melbourne. He is

author of nine books, including The Spirituality Revolution: The Emergence of

Contemporary Spirituality, ReEnchantment: The New Australian Spirituality,

How to Read Jung, (co-edited with Ann Casement), and The Idea of the

Numinous. He has published over a hundred essays and articles on culture,

religion and depth psychology.

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

tALK

SAtUrDAY, 11 JUL

6.30pm for 7.00pm

484 Kent Street,

SYDneY

eco-spirituality and environmental awareness

Jung, ecopsychology and the Sacred

JUNGDOWnUnDer 15

in MY WOrK, i explore the meeting

place of cinema – as an art form

and as a discursive industry – and

the ways in which we, as individuals

and collective groups, make meaning

out of our personal and collective

lives. Contemporary cinema is perhaps

the dominant mode of personal and

collective engagement with art, myth,

religion and other textual systems that

encode our being. As such, cinema

seems to me an ideal point at which

to reflect on the human condition.

My discussion will focus on an

analysis of Jindabyne, ray Lawrence’s

excellent Australian film of 2006.

Jindabyne represents a continuation of

Lawrence’s exploration of contemporary

(Australian) subjectivity, and offers a

rich and complex text for analysis. this

discussion will explore ways of thinking

about personal and social conditions

illustrated in the depiction of a

relationship to the nation (Australia), the

psychecinema

with Bruce Isaacs

16 JUNGDOWnUnDer

GROUP

BrUCe iSAACS holds a PhD from the University of Sydney and is a lecturer in the

university’s Art History and Film department. He is the author of Toward a New Film

Aesthetic, (Continuum Press, 2008). He has published extensively on film traditions,

film aesthetics, and the rise of what he terms a collective film culture.

nB – this is not a screening of the film Jindabyne.

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

tALK

SAtUrDAY, 8 AUG

6.30pm for 7.00pm

484 Kent Street,

SYDneY

landscape (and the land), the family and

the community. i will offer a reading of

the film in terms of narrative and theme,

as well as a close analysis of several

scenes, drawing on my own approach

to analysis of film (as distinct from other

textual systems).

JUNGDOWnUnDer 17

with Jacinta Frawley, Charles Plumridge and Jonathan Marshall

tHe CUrrent media is full of

news about the economy, the

Global Financial Crisis, budgets

and deficits. But how do we really

think, feel and experience money in

our lives?

tonight a lively panel consisting of a

Jungian analyst, a financial analyst and

an anthropologist speak about different

views and myths of money to open up

a discussion that goes beyond the usual

preoccupations and taboos of money

talk in our culture.

Jacinta Frawley considers what Jung

and the post Jungians have thought

about money. Charles Plumridge

considers definitions of money and their

implications, how money relates to daily

business life and the global financial

crisis, and reflects on wealth, status and

market psychology.

Jon Marshall discusses the different

cultures of money and exchange

throughout the world, the ‘magic’ of

money – the way it 'wants' to increase

– as well as reflecting on money as a

fractured symbol of the self.

Come along and join us for a

subversive evening of conversation

about money, as you’ve never heard it

discussed before.

The

Jung writing on another financial crisis in 1936 . . .

‘Together with these illusions goes another helpful

procedure, the hollowing out of money, which in the

near future will make all savings illusory . . . Money

value is fast becoming a fiction . . . Money becomes

paper and everybody convinces everyone else that the

little scraps are worth something . . .’ cW Vol 18, §1320

Money Panel

18 JUNGDOWnUnDer

tALK

SAtUrDAY, 12 SeP

6.30pm for 7.00pm

484 Kent Street,

SYDneY

with Jacinta Frawley, Charles Plumridge and Jonathan Marshall

JACintA FrAWLeY is a Jungian Analyst in private practice in Gymea in southern

Sydney. She writes and presents on various topics from a Jungian perspective. Her

most recent article “Musing on the Council Pickup” appears in this newsletter.

CHArLeS PLUMriDGe is a former stockbroker and financial analyst who is currently

enjoying life as a small business owner and investor.

JOnAtHAn MArSHALL is an anthropologist and a research Fellow at the University

of technology in Sydney. He is the author of Living on Cybermind: Categories,

Communication and Control and Jung, Alchemy and History.

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

Money Panel

JUNGDOWnUnDer 19

C.G.Jung Society of Sydney – BOOK LAUNCHTM

20 JUNGDOWnUnDer

GrOUP

Depth Psychology Disorder &Climate Change

WeDneSDAY, 23 SeP

6pm for 6.30pm

GLeeBOOKS

49 Glebe Point rd

GLeBe

ADMiSSiOn Free

Depth Psychology, Disorder and Climate Change is the first in what we hope to be a series of publications from Jung Downunder Books. This title originated in the Jung Society's 2008 panel on Depth Psychology and Climate Change and features essays, poems,converstations and stories by:

there is a large variety of different

ideas and approaches in this collection,

providing a wide appeal for all tastes.

the invited authors were told that we

did not want another litany of dreadful

facts about climate change; we wanted

reflections on the psychology involved.

What we have received are writings

on new ways forward: insights into

avoidance, reflections on disruption in

dreams and myths, warnings on the

dangers of our immediate responses,

studies of images, thoughts on the

benefits of a depth psychological

approach, musings on the relationship

between psychology and disorder, and

much, much more.

LAUnCH

Edited by Jonathan Marshall

Anne Di LauroAnne Noonan & Julie MackenBronwyn GossCraig San RoqueDavid TaceyGlenda CloughlyJacinta FrawleyJonathan Marshall

Lenore KulakauskasMarie TulipMax Harrison and Susan MurphyPam StavropoulosPeter DickerPeter WhiteRobert BosnakSally Gillespie

JUNGDOWnUnDer 21

Come and join us in celebrating the launch of this highly original and topical book, along with the inauguration of Jung Downunder Books.

night soul-journeys

tHere Are times in our lives

when all external wisdom fails

and the only way forward

is to discover a new path and new

strengths within the Self. this is when

we know we are ready for change

and we can confidently undertake the

journey of initiation.

Jung named this experience ‘nekyia’,

the night sea-journey of the soul. He

considered it a difficult and dangerous

experience. in my years of probing

another type of night-journey, i have

explored night desert crossings called

nox (latin ‘night’). through undertaking

symbolic ritual desert crossings i’ve

experienced the opening doorways of

perception, rich with mystical images

and sounds of soul.

Using imagery from the Nekyia and the

Nox i will draw a comparison between

the metaphors of ocean crossings and

desert journeys as ‘soul journeys’, and i

will talk about the use of personal ritual

as a doorway to Self initiation.

A note about –

Vision Quests and the NOX ritual

in indigenous cultures it is usually the

Shaman who who embarks upon the

path of initiation. through vision quests

and spirit journeys, he undergoes the

necessary ordeals before he can serve

his culture in the role of spiritual guide

and healer.

in 1984, with the aid of several friends,

i created a ritual initiation practice

known as the NOX ritual. Drawing upon

an exploration of

through image and sound

22 JUNGDOWnUnDer

GROUP

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

tALK

SAtUrDAY,10 OCt

6.30pm for 7.00pm

484 Kent Street,

SYDneY

a fusion of shamanic, sufi and qabalistic

traditions, i explored the metaphoric

night-desert soul journey. During the

last twenty years i have taught the

nOX as a practicum for exploration

of the Unconscious, and a necessary

step toward Self initiation (a form of

individuation). the practice is used as

a reconnecting bridge across mystical

and qabalistic deserts of no-knowledge,

creating a passport rich in the symbol-

retrieval of Soul-knowledge. Such night-

journeys challenge us to be open and

to embrace all that self-transformation

may entail.

tiM HArtriDGe works professionally as an art director/graphic designer and also

runs workshops and retreats exploring the Western Mystery traditions. He is a

contributing author to several books and occasional writer of magazine articles. He

also runs two of the largest Australian online communities exploring occult themes.

JUNGDOWnUnDer 23

in perhaps the oldest

illustration of Cinderella

from the early sixteenth

century, nuremberg.

Cinderella weeps by the

hearth after her stepmother

has tossed lentils and

peas into the cinders and

ordered her to sift them.

retHinKinG CinDereLLA

‘As a contemporary fairy tale – which means a psychological

one – Cinderella is a story about why women don’t want other

women to have pleasure. It is also a story about how women can

be enemies of their own desire; how women, out of fear of other

women’s envy, want to frustrate themselves.’Adam Phillips The Guardian, Saturday 29/11/08

C inDereLLA is one of

the most popular fairy

stories. Why has the

Cinderella story survived for over 1000

years? What does it have to say to

contemporary men and women?

Sarah Gibson will lead this workshop

exploring Cinderella from different

social and psychological perspectives.

interpretations of this fairy story take us

from rags to riches to escaping abusive

family dynamics. We confront being

envied and being the envious one.

We delve into the layers of meaning

about fairy godmothers, feet and shoes

and the fantasy of the perfect fit in a

relationship. What is it we really desire?

Buying a pair of shoes will never be the

same again.

the workshop will involve large and

small group discussion as well as time

for your own reflection. You will be

asked to wear or bring along your

favourite shoes.

24 JUNGDOWnUnDer

with Sarah GibsonretHinKinG CinDereLLA

WOrKSHOP

Members $140, Members Concession $120, Non-Members $180

SATURDAY, October 24 Time: 10am – 4pm

venue: The Centre 14 Frances Street, RANDWICK

Bookings: Lenore Kulakauskas: Tel. (02) 9365 7750

SAtUrDAY, 24 OCt

time: 10am–4pm

Venue: the Centre

14 Frances Street

rAnDWiCK

SArAH GiBSOn is a Jungian analyst in private practice in Sydney. Sarah trained

with AnZSJA and works clinically with adults, with a particular interest in

sandplay and creativity. She is also an artist and filmmaker currently completing

Re-enchantment – an interactive journey into the hidden world of fairytales, an

interactive documentary to be hosted by the ABC and due to be completed at

the end of 2009. Sarah lectures in Media Arts at the University of technology,

Sydney. Her previous documentaries include The Hundredth Room and Myths

of Childhood.

JUNGDOWnUnDer 25

FOr reASOnS that are both

obvious and obscure, wine and

coffee have a hold over us that is

arguably greater than any other food

or beverage.

these ancient, mysterious and

highly sought after substances have,

throughout the ages, nourished both

body and soul in ways that cannot

entirely be accounted for by the

presence of the key psychoactive

substances within them: alcohol and

caffeine.

it also appears likely that our passion

for wine and coffee goes beyond any

consideration of taste alone and may

well have its roots in the cultural history

of their making or procurement, as well

as in the psycho-spiritual meanings we

have come to associate with their usage.

in our endeavours to explore our

almost universal love affair with wine

and coffee we will need to consider

the dark and essentially mythic origins

associated with their making.

We will also explore a plausible

correlation or metaphorical association

between the crushing, fermenting,

roasting and grinding that is essential

to the making of wine and coffee, and

the tortuous narratives that we find

both in Christ’s passion and in the many

The Alchemy of Crushed Grape & Roasted BeanRedandGold

26 JUNGDOWnUnDer

GROUPGROUPtALK

with Peter Dicker

Peter DiCKer is a former president of the illawarra Jung Society. He works as

a psychologist in a public health clinic, south of Wollongong. Over the past

two decades Peter has been exploring his interest in Jungian and Archetypal

psychology through various creative projects – lectures, essays, poetry and musical

compositions – and he continues to maintain an ongoing passion for ideas,

particularly in relation to clinical and cultural matters.

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

TALK

SAtUrDAY,14 nOV

6.30pm for 7.00pm

484 Kent Street,

SYDneY

Followed by the

Christmas Party!

The Alchemy of Crushed Grape & Roasted BeanRedandGold

transformative processes of alchemy.

this will lead us, finally, to consider

whether our apparently profane

consumption of wine and coffee

is at some level actually a kind of

psychological ritual, charged with

spiritual significance. if this is the case,

it might help to explain the passionate

hold these two beverages continue to

have over us.

JUNGDOWnUnDer 27

Christmas party

You're Invited! Come and join our end-of-year

annual Christmas Party.

This year we party at RedSalt Restaurant, a 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 our Jungian community. The Jung Society Christmas Party has

a fine tradition of warm conviviality peppered with rich conversations.

A night not to be missed!

Members $20, Non-Members $30

28 JUNGDOWnUnDer

TALKPArtY

SAtUrDAY,14 nOV

From 8.30pm

ANZSJA

JUnGiAn AnALYSiS: tHe SeLF AS PrOCeSS in tHeOrY AnD PrACtiCeLocation 1: Sydney (NSW), Friday night lecture: 21st August,

Saturday seminar/workshop: 22nd August

Location 2: Melbourne (vIC), Friday night lecture: 28th August,

Saturday seminar/workshop: 29th August

in this lecture and seminar Warren Colman, training analyst from the Society of

Analytical Psychology, London, and co-editor of the Journal of Analytical Psychology

will present his work on imagination and the process of symbolisation, and on Jung’s

notion of the self.

Presenter: Warren Colman (UK)

JUnGiAn AnALYSiS: tHe PerSOnAL AnD COLLeCtiVe PSYCHe - tHerAPY AS A PrOCeSS OF inDiViDUAtiOnLocation: Sydney (NSW) Friday night lecture: 6th November,

Saturday seminar/workshop: 7th November

this lecture and seminar will focus on Jung’s ideas about the personal and collective

layers of the psyche, archetypes, and analysis / therapy as a process of individuation.

Presenters: Andrew Gresham, (Christchurch, nZ) and Dr John Merchant (Sydney,

nSW).

to be placed on the AnZSJA mailing list for further details of these events, please

contact pds@anzsja.org.au or leave a message on (02) 9436 0040.

also see anZSJa’s Website at http://www.anzsja.org.au

AnZSJA is pleased to announce that it will be running two professional development

events in Sydney in the second half of 2009. these lectures and one day seminars

explore how contemporary Jungian analysts from Australia and new Zealand use

aspects of Jung’s work in their clinical practice. the presentations and discussions will

be grounded in clinical examples drawn from a wide spectrum of presenting issues.

emphasis will, however, be placed on how Jungian and post-Jungian understandings

of psychological processes and structures can be used to work with people who have

disorders of the self and other complex presenting patterns. the lectures and seminars

are open to clinicians of any background regardless of whether or not they are familiar

with Jung’s work.

Professional Development Program – Sydney Events

Jean studied art at east Sydney technical College

before setting off to London in 1950. there she

underwent analysis – working with Philip and eva

Metman, Vera von der Heydt and robert Hobson.

She was a member of the Guild of Pastoral

Psychology and the Analytical Psychology Club,

and a friend of ernest Freud. She was involved with

the pioneers of art and movement therapy, trained

as an art therapist, and ran her own Child Care

Centre in London.

in 1964 she returned to Sydney, fired with two

passions: Jungian psychology and art therapy.

She subsequently played a leading role in the

founding of two societies: our C.G. Jung Society

of Sydney and the Australian national Art therapy

Association. in recognition, she was made a life

member of both societies.

in December 1971, Brian O’Gorman, who had

written to the Society of Analytical Psychology in

London, tracked Jean down, and together they set

up a study group of seven with monthly meetings

at Jean’s place at Woolwich in 1972. On 8 March

1975 the Jung Society of Sydney was born at the

inaugural General Meeting at the Quaker Meeting

House at Wahroonga with 17 members present.

Jean was a great artist who has left a considerable

body of work. it is clear that her paintings

come from a rich and vital inner vision. they are

characterised by a subtle radiance of colour and

an extraordinary quality of light (especially in her

later water colours). We saw this in her exhibition

reflections, times, places at the Watch House

Gallery, Balmain, in June 2001.

Jean was also a great art teacher – not in the

sense of teaching art theory or technique, though

she was proficient in those areas, but in her gift for

fostering and facilitating creative artistic expression

in others, even people who had never picked up

reflections, times, placesJEAN MCMANUS, who played a pivotal pioneering role in the founding of the C.G. Jung Society of Sydney, died on 5 December 2008 at the age of 91. She was Acting Secretary of the original group, and later, for some 26 years until 2001, Vice President – a position she held during the 12 years I was President.

In Memory of Jean McManus

30 JUNGDOWnUnDer

a pencil or paint brush. She ran “Practical Painting

Workshops” for years (from 1989) for the Jung

Society, and in 1994 she organised with Margaret

Penhall-Jones a very successful group exhibition

entitled Ins and Outs of the Psyche – An Unusual Art

Show at Blavatsky Lodge.

Jean worked extensively with people in old age,

including at the Sacred Heart Hospice Darlinghurst.

She regarded old people as “the guardians of the

mysteries” and as “psychic historians”. She helped

them get in touch with the creative spirit within

themselves, to bring out the reality of the inner

life of visual imagery at a time when outer life for

them was floundering. As John Layard expresses it

“the personality may expand internally as it decays

externally” (Virgin Archetype, p. 278). tending the

psyche, especially in old age, seems to be important

also in Jung’s suggestion that “life in the hereafter

would seem to be a logical continuation of the

psychic life of old age, where with increasing age,

contemplation, and reflection, the inner images

naturally play an ever greater part in human life”

(Memories, Dreams, Reflections, p.351).

Jean acted like a psychic midwife with these

older people, helping them to get in touch with

the light within, which we all carry around often

unconsciously. it is “a treasure in earthen vessels”

– a kind of “secret immanence of the divine spirit of

life in all things”, (C.G. Jung, CW 14, p. 432).

Physically healthy to the end Jean struggled with

a developing dementia in her last months. Among

her papers her friends found a long prayer of

thanks, written some years before when she was

approaching old age. it begins with “i am grateful

for my life…”, then enumerates many factors

which fill her with gratitude. She proceeds to ask

for help in dealing with some shadow aspects in her

personality and life, of which she is very conscious.

this beautiful prayer was printed in the booklet for

her funeral.

i pay tribute to Jean – to her life well lived.

Death was for her not just an end but a goal - an

experience which she seemed to embrace with

conscious awareness - perhaps going to the “light”

which she had so often shown in her beautiful and

numinous paintings.

Terence McBride, Jungian Analyst

reflections, times, places

JUNGDOWnUnDer 31

C.G.JUNG SOCIETY OF SYDNEYnew members and visitors are always welcome. if attending a lecture for

the first time please feel free to make yourself known to the Committee members, who 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 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• BorrowingfromourLibrary,whichincludesbooks,journals,cds,dvds&

videos• Generousdiscountedpricesatourbookshop• Specialmemberdiscountsforworkshopsandotheractivities• 10%discountonJungianbooksfromPheonixRisingBooksellers,GlebeYou also receive a mailed copy of the Jung downunder newsletter and

monthly updates via email.

APPLICATIONS Membership applications are available from our website – see under

'membership' for 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 CG Jung Society, GPO Box 2796 Sydney nSW 2001

Full annual membership is $60. Concession, country members or organisation membership is $30.

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 image 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 Sydney

TM

ExECUTIvE COMMITTEE

President: Sally Gillespie

vice President: Yolanda Waldman

Treasurer: Marcel Abarca

Secretary & Librarian: Lucy Davey

Ass’t Librarian: Maylin Tan

Liaison Officer: June Reynolds

Member: Bo Roberston

Member: Lesley Hamlyn

Advertising: Louise Fanning

Bookshop Officer: Jon Marshall

Recording Officer: Tori Collins

Honorarium: Lenore Kulakauskas

Art Director: Tim Hartridge

GENERAL ENqUIRIES June reynolds: tel. (02) 9290 1519

MEMBERSHIP & BOOKINGS Lenore Kulakauskas: tel. (02) 9365 7750

LIBRARY ENqUIRIES Lucy Davey: tel. (02) 9572 7210

32 JUNGDOWnUnDer

Alana Fairchild is a spiritual mentor, psychotherapist and intuitive consultant based in Sydney providing

private spiritual consultations and meditation training in person and via telephone and email.

the Chocolate Madonna Circle is an open group for those interested in connecting with the healing

potency of goddess energy through meditation, dance, healing ritual and soul-body work. the group

meets at Carlton in new South Wales on a Wednesday at the end of each month from 7pm and costs

$30. Casual attendees welcome. Please register your attendance prior to group by contacting Alana

on 0408 644 170 or emailing her at alana@alanafairchild.com

Alana invites you to learn more by visiting her online at www.alanafairchild.com

DISCLAIMERthe C.G.Jung Society of Sydney

receives advertising in good faith. We

do not take responsibility for services

offered by individual advertisers

on the noticeboard.Caution and

discrimination in responding are

advised and are your responsibility.

COPYriGHt © 2009

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: nov 30 2009.

All enquiries please contact

Lesley Hamlyn

tel. 0413 990 490

email: lesley2255@optusnet.com.au

email: cgjung@jungdownunder.com

notiCeBoARd

JUNGIAN ANALYST: 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

BODYSOUL WORKSHOPS WITH JOAN HARCOURTStarting up in June Joan Harcourt is presenting is a series of monthly BodySoul

workshops. the morning workshops Dance of Three are followed after a

lunch break in the afternoon by the Becoming Crones: wise elder women

workshops, open to women of all ages.

the workshops may be taken as a full day workshop or as separate half-day

workshops. Joan’s BodySoul workshops are based upon the work of Marion

Woodman: her Sydney events last year were very well-received.

For more information email Joan at: bodysouldownunder@yahoo.com.au

c.G. Jung Society of Sydney wishes to thank:

Australasian College of Natural Therapies for the generous donation of meeting rooms.

www.acnt.edu.au

Toxteth Hotel, 345 Glebe Point Road Glebe for the generous donation of meeting rooms.

Richard Weddell of Rawson Graphics for expertise in printing this publication.

www.rawsongraphics.com.au

34 JUNGDOWnUnDer

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

31a Glebe Point road, Glebe nSW 2037 tel. (02) 9566 2157 Fax. (02) 9518 4696Hours: Mon–Wed 10am–6pm thu–Fri 10am–7pm Sat 10am–6pm Sun 10am–5pmJung Society Members are offered a 10% discount on all purchases

Email: service@phoenixrisingbooks.com Web: www.phoenixrisingbooks.com

for details see page 20

BOOK LAUNCH Wednesday 23 September

Book launch!WEDNESDAY, 23 SEPTEMBER

depth Psychology, disorder and climate change Jung Society at Gleebooks, Glebe Page 20–21

WorkshopSATURDAY, 24 OCTOBER

If the Shoe fits: rethinking cinderella Sarah Gibson Page 24–25

SATURDAY, 11 JULY

Jung, ecopsychology and the Sacred Dr David Tacey Page 14–15

SATURDAY, 8 AUGUST

cinema and PsycheBruce Isaacs, PhD Page 16–17

SATURDAY, 12 SEPTEMBER

The money PanelJacinta Frawley, Charles Plumridge,

and Jonathan Marshall Page 18–19

SATURDAY, 10 OCTOBER

exploration of night Soul-Journeys Tim Hartridge Page 22–23

SATURDAY, 14 NOvEMBER*

red + Gold: alchemy of crushed Grape & roasted BeanPeter Dicker Page 26–27

SATURDAY, 14 NOvEMBER*

The christmas Party! Following the talk by Peter Dicker

Jung Society Page 28

2009 PROGRAM

www.jungdownunder.com