Dreaming the New President’s Report
2
Welcome to Jung Downunder, our new look
a discussion between Anne Noonan and
Newsletter. The renaming and reformatting
Barbara Creed in response to Pan’s Labyrinth, a
of the Newsletter have been suggested
fascinating movie. I urge you to catch up with
and implemented by Tim Hartridge, our
it on DVD if you missed it on the big screen.
Communications Officer, who has so
In September Heather Formaini challenges
generously volunteered his professional
the fathers of psychoanalytic theory on the
graphic design skills, to produce this
role of fathers, while fittingly in the Chinese
beautiful first edition of Jung Downunder. The
Year of the Pig our October speaker, Marie
Committee is thrilled by the results and we
Makinson, explores the western and eastern
hope you are too. A big thank you to Tim,
myth and symbology of Babe and his tribe.
and to Lucy Davey who has edited.
Robert Bosnak concludes our programme
As you read through Jung Downunder you
in November by bringing us very exciting
will appreciate not only the new look but
results from his recent research on the role
also the expanded content. We have three
of dreamwork in immune health.
great contributions in Weaving Voices from
In addition, we will also be hosting a one
our members. Peter Dicker’s article Yearning
day workshop on Embodied Imagination and
for Blue is a beautifully poetic and soulful
Dreamwork led by Robert Bosnak. For those
meditation on the resonances of the colour
of you who are unfamiliar with Robert’s
blue. Craig San Roque has given us the first
groundbreaking work, this is an excellent
of his Dr Wong stories which so enthralled
opportunity to be introduced to the methods
us at the AGM meeting in March, and our
and passion he brings to his innovative
Bookshop Officer Jon Marshall has written an
approach to dreamwork.
illuminating book review of Robert Bosnak’s
I do hope you can join us for this
new book Embodied Imagination in Art,
stimulating Calendar of Events. Please
Medicine and Travel.
highlight November 10 in your diary when
The theme of the contemporary is a feature
we will have our Christmas Party immediately
of our upcoming Calendar of Events. In July
following Robert Bosnak’s talk. This is always
Peter Mann will be talking with Andrew
a warm and friendly festivity. I hope to party
Gibson about the applications of Jung’s
with you there and to meet as many of you
personality types in today’s world, while
as possible in these coming months.
in August, Louise Fanning will be chairing
Sally Gillespie, President.
News
C.G.Jung Society of Sydney
Certificates
Jung Society talks and establishing
such a hardworking, talented and
Certificates of Attendance crediting
revenue-raising links. As Treasurer
enthusiastic committee who are
Professional Development hours
and Assistant Treasurer we are
doing so much to keep us going and
are available at all our talks and
fortunate to have the accounting
growing. Many thanks to them all.
workshops. Please check with your
talents of Monica Roman and Marcel
professional organisation to see if
Abarca who step into the shoes of
Library
they will credit these hours. The
Lesley Hamlyn who has done a great
The CG Jung Society of Sydney has
Counsellors and Psychotherapists
job over the last year. My thanks
a members' library. The collection
Association of NSW has already
to Lesley for all her work; I am
consists of books, including all
indicated that they will accept our
delighted that she is staying on the
volumes of Jung’s Collected Works, a
Certificates of Attendance for credit
Committee. New to our Committee
range of issues of journals concerned
towards their members’ required
is Bo Robertson who has taken on the
with Jungian psychology, and tapes
professional development hours.
role of Membership Officer with great
of past talks.
To receive Certificates please request them at the door for talks,
enthusiasm to increase our ranks.
The library is available before and
Lucy Davey and June Reynolds
after the monthly meetings held
continue their ongoing years of
usually on the second Saturday,
dedication as Librarian and Liaison
and from 12-2pm on the Friday
From the Committee
Officer respectively, while Jon
immediately before each monthly
The Jung Society Committee is going
Marshall is running the bookshop
meeting.Country members may
from strength to strength expanding
with all the passion of the dedicated
request items be posted to them.
to eleven members, each making
bibliophile he is. Louise Fanning
Assistance with the Library is much
exciting and positive contributions
continues to ensure that we have
appreciated, whether practical help
according to their interests and
special events in our calendar each
with borrowing and return of items,
skills. As well as redesigning
year, such as the Symposium on
or donations of Jungian books and
the JungDownunder Newsletter
Pan’s Labyrinth. Keeping it altogether
other related materials help to
Tim Hartridge has also taken on
administratively, we have the efficient
expand holdings.
responsibility for out website which
skills of our Honorarium Lenore
Library contacts :
he originally developed in 2000.
Kulakauskas, who so cheerfully and
Lucy Davey (Ph. 9572 7210), or
Feeding into the development of our
patiently makes her way through a
cgjung@jungdownunder.com
website are Peter Mann’s innovative
multitude of tasks. It is a privilege
ideas for the online marketing of
and pleasure to be the President of
or when booking for workshops.
3
Blue Yearning for
by Peter Dicker
I n his extraordinary keynote address to the IAAP Congress in September 2004, entitled The Azure Vault: Caelum as Experience, 1 James Hillman undertook an exploration of the various qualities of blue as experienced by Jung, Monet, Proust and Cezanne, amongst others. One account related by Jung
4
source did not trouble me.” 2
in Memories, Dreams, Reflections
Jung goes on to describe “four great
describes an experience he had with
mosaic frescoes of incredible beauty”
an acquaintance as they entered the
which he had not recalled seeing on a
Baptistery of the Orthodox in Ravenna
previous visit some twenty years earlier.
(directly after visiting the tomb of the
He recalls standing for some twenty
Empress Galla Placidia):
minutes before the four th of these
“Here, what struck me first was the mild
mosaics, showing “Christ holding out his
blue light that filled the room; yet I did
hand to Peter, who was sinking beneath
not wonder about this at all. I did not
the waves”, and discussing its details
try to account for its source, and so the
with his acquaintance. It was only later
wonder of this light without any visible
when he sought to purchase some post
WEAVING VOICES
cards or photos of the mosaics that he
distinctions between things; in this case
“discovered that the mosaics that I had
dissolving the borders between reality
described did not exist” . (MDR, p. 315)
and fantasy, exterior and interior.
In the following discussion Jung
The experience resonates with that
suggests that this vision might relate to
other “ear th shattering” episode in
a particular fascination he had at that
Jung’s life when he lay in hospital for
time for the Empress Galla Placidia:
some weeks following a heart attack,
“Her fate and her whole being were vivid
hovering between life and death. He
presences to me... she was a suitable
described his initial vision in detail:
embodiment for my anima.” (MDR, p. 316) He finally concludes:
“It seemed to me that I was high up in space. Far below I saw the globe of
“Since my experience in the baptistery
the earth, bathed in a gloriously blue
in Ravenna, I know with cer tainty
light. I saw the deep blue sea and the
that something interior can seem to be
continents... and its outlines shown with
exterior, and that something exterior
a silvery gleam through that wonderful
can appear to be interior. The actual
blue light .”(MDR, p. 320)
walls of the baptistery, though they must
With this experience came a liberation
have been seen by my physical eyes,
from earthbound limitations, as “the
were covered over by a vision of some
whole phantasmagoria of ear thly
altogether dif ferent sight which was
existence, fell away or was stripped from
as completely real as the unchanged
me.” (MDR, p. 321) These nightly visions,
baptismal font. Which was real at that
which continued for about three weeks,
moment? ”(MDR, p. 318)
were initially painful for Jung but
In the Ravenna experience Jung
ultimately led to a state of bliss, leaving
appears to encounter an aspect of blue
him with a profound disappointment
that is the stuff of celestial visions, the
afterwards as “grey morning is coming
kind that blur the normal earthbound
again; now comes the grey world with
Baptistery in Ravenna, Italy
5
A return to the
perception, for it lies beyond our rational
earthly plane brought Jung back to
understanding. “It feels unimaginable,
his old world of divisions, walls and
incomprehensible. It simply happens, out of
separations, to the painful and drab
the blue, simple and evident and truthful
limitations of terrestrial space and time;
as the sky happens, unfathomable and
and a betrayal of his intensely beautiful
undeniable both. A given, a gift.” 4
its boxes!”.
(MDR, p. 326)
blue visions, “the most tremendous things I have ever experienced.” (MDR p. 326)
of blue cannot be viewed in isolation
Jung would undoubtedly have
or with a singularity of meaning.
understood the voice of Monet, as it
Traditionally, blue was both the colour
is imagined in the poem by Mueller
of the Virgin Mar y’s dress and also
(“Monet Refuses the Operation”): “I will
the colour most associated with the
not return to a universe of objects that
sin of lust. It is interesting to note
don’t know each other.” The everyday
that the word blue is believed to be
world can never appear the same after
etymologically related to both black
one is permitted this kind of revelation,
and white, and at a psychological and
both of the connectedness of all things
alchemical level, Hillman has suggested
(the unus mundus) and of the singular
that blue needs to be seen in relationship
nature of time “in which present, past,
to both, particularly to black:
3
and future are one.” (MDR, p. 327)
“The blue transit between black and
The experience can be likened to the
white is like that sadness which emerges
deepening blue of twilight as objects
from despair as it proceeds toward
lose their distinct separateness and
reflection.” 5
appear more and more to belong to each
The black, the nigredo of alchemy, is
other. If we could hold this vista before
typically a state of affliction devoid of
it fades completely to black we might
wit or reflection; words and thoughts
begin to grasp the “universe of objects”
are disembodied and useless, or they
that “know each other.”
won’t come at all, no poetry or song, no
As Jung’s experiences suggest,
6
The various symbolic manifestations
perspective to lighten the black.
one can only accept such a wondrous
The most impenetrable realms of black
and enchanting revelation when it
are certainly very dangerous places to
presents itself to the foreground of our
find oneself, but the alchemical image of
Yearning for Blue the sol niger (black sun) also suggests
The fact that blue is the colour most
that black can carry its own lumines-
often associated with magic helps to
cence, its own wisdom and knowledge
build our image of blue as a certain
beyond the confines of rational ego
spectrum of consciousness, often a mood
consciousness. One only needs to read
or an awareness, that can emerge from
Jung’s autobiography to appreciate how
black. However, it remains something
often he was compelled to take some
of mystery as to how or when and why
dark, lonely path, often filled with a
black may yield something up to blue.
sense of great uncertainty and dread, un-
In relation to mood and affect, Hillman
sure of whether he would come through
obser ves that “blue emerges as the
safely to the other side. The accounts he
nigredo clears into the albedo (white)
gives of these ordeals represent some of
and the mute mind finds voice, lightens
his most moving writing. They remind
up and can sing the blues, express the
us too that there is no certainty of illu-
melancholy.” 7 This suggests that the
mination or transformation along these
emergence of blue marks the beginning
dark paths and that the profound light of
of some transformation of the dense and
consciousness that may be found there
heavy despair of black. Blue melancholia
is the kind that can never be separated,
would seem to be an antidote to the
pure and white, from its dark interior.
voiceless night and perhaps a catalyst
In a recent interview Thomas Moore spoke about his particular admiration
in an alchemical movement towards the albedo.
for “Jung the Magus... his reverence for
What should also be understood
magic, superstition, astrology, séance and
is that blue carries its own dangers,
psychic ability.” He asserts that “Jung’s
particularly as it emerges as a kind of
understanding of magic separates him
new energy from the paralysis of black.
from Freud and even those Jungian
Unexpectedly this state of flux can
rationalists who are embarrassed by his
heighten the risks of self-harm. It is
esotericism.” 6
quite well known amongst experienced
As we know, Jung himself was divided
mental health professionals, for
between his rational scientific persona
example, that there is an increased risk
and an apparently innate gravitation
of suicide as a person’s mood begins
towards the dark arts.
to lift, particularly as a result of anti-
7
depressant medication. The danger lies
if they have experienced some secret
in the increased energy and a kind of
revelation that has the power to override
disinhibition that precedes the genuine
all previous perspectives. Usually with
lifting of mood.
great care and determination, they
There is also the danger of experiencing something like the reverse of what
suicide.
Jung experienced in hospital, where
There is something incredible and
a vision of blue may come after a long
dream like about many of these ac-
period of oppressive life in the grey box.
counts that, in many ways, harks back to
A middle-aged woman experiences
Jung’s earlier commentary on his fantas-
many weeks of dark depression. One
tic mosaic vision at Ravenna, where the
morning she awakes to a beautiful day;
things that were observed by his “physi-
the sky is blue and the nearby ocean is
cal eyes, were covered over by a vision
calm. She decides that this is a good
of some altogether different sight which
day to end her life and calmly begins
was as completely real...” And then later
preparations to drive her car into the
in the hospital when he was floating in
ocean. It is only later in the day that she
space, gazing with wonder at “the globe
calls off her plans after she remembers
of the earth, bathed in a gloriously blue
that she has forgotten to register her car
light,” where he once again emphasised
and is fearful that she will be in trouble
the objective nature of these images, de-
if she is stopped by the police.
scribing them as “utterly real” and “not a
A perplexing and disturbing aspect
8
then proceed to plan the details of their
product of imagination.” (MDR p. 326)
of many suicide attempts is that friends
As we have noted, during his stay in
and family will report that in the hours
hospital Jung went through a period of
or days prior to the attempt the person
turmoil in which “the sense of annihilation
will appear to become very calm, quiet
predominated”, but after a time began to
and relatively cheerful, despite often
experience a sense of great peace and
having just passed through a long
a detachment from earthly concerns.
period of great anguish and depression.
The climax of this vision was his arrival
The person may appear more distant or
at a great rock temple floating in space.
detached but also quite suddenly free
Here he had a strong sense that all the
of some long standing conflict. It is as
unanswered questions about his life
Yearning for Blue would be answered: “There I would at
love that has cooled or remained stuck
last understand... what historical nexus
and unrequited.
I or my life fitted into.” (MDR, p. 322) Jung
Our language and our experiences
was now eager for this encounter with
suggest that there is not only the
“all those people to whom I belong in
celestial blue or the blue of melancholy
reality” (p. 322) and he evidently had no
and sadness but also the blue of blue
desire to return to his physical life on
movies and the associated Eros of blue
earth.
desire where smoldering and obsessive
The necessity of Jung’s return to
urges seek gratification in an idealized
ear thly life only became evident
and impersonal love object. Then again
when he observed “far below, from the
there is also blue murder, and one even
direction of Europe, an image floated
thinks of the blue of the human corpse.
up” of Dr H., his treating doctor at that
These shades of blue are perverse and
time: “Dr H. had been delegated by earth
darkly resonating: the blue of forbidden
to deliver a message... there was a protest
tastes and ruthless desires or passions.
against my going away. I had no right
Hillman notes: “The transit from black
to leave the ear th and must return.”
to white via blue implies that blue
Fateful forces, beyond
always brings black with it”, and also
our understanding, meant that Jung
suggests that “Blue protects white from
was required to return back from this
innocence.” 8
(MDR, pp. 322-23)
higher state of being, whether he wanted to or not.
These themes also have a curious bearing upon the development of blues
Hillman notes that blue often has a
music. Fans and practitioners of jazz and
vertical aspect, as in, for example, its
blues will be familiar with the musical
transitional position between black and
term, the blue note. A blues song is
white, but it should already be apparent
predominantly played in the major key
that its movement is not always upward
but uses blue notes to drop particular
and away from black, but more a
notes in the scale by half a tone. This
journey of “snakes and ladders” through
allows the song to move back and forth
the realms of mood and psychic energy.
between major (happy) and minor
Consider the fall from the soaring
(melancholic) notes and chords. Many
heights of love to the melancholy of a
have argued that it is this quality in the
9
Yearning for Blue music that gives the blues its blueness. From the perspective of the collective psyche one can also consider the emer-
10
art and thought in the 20th century. In a quite literal sense, blue figured in the transition from one to the other.
gence of blues music as representing
In one sense or another, blue also
an important cultural shift away from
features quite prominently in the
black, from the unrelenting despair of
popular songs of the thirties and forties,
an enslaved and oppressed people and
from the classic “Mood Indigo” to the
from a song tradition that expressed
upbeat Irving Berlin song, “Blue Skies”.
an almost wordless lament, to a mode
In “Mood Indigo” the singer laments,
of expression that could express both
“You ain’t been blue, no, no, no... till
sorrow and the happy kind of relief that
you’ve had that mood indigo... Nobody
comes from simply and finally being
cares about me, I’m just as blue as blue
able to sing. It has often been said that
can be”; while “Blue Skies” manages to
the blues were meant to be sung rather
convey two expressions of blue in the
than played.
one line – “Blue days all of them gone,
It is of further interest to note that the
nothing but blue skies from now on.” It
infusion of the blues into white culture
seems a sad irony that this cheerful
was greatly facilitated by the era of
and optimistic song was the one on
prohibition in the 1920s America. At that
everyone’s lips in 1929, just prior to the
time, white folk looking for an illegal
crash of Wall Street.
dose of alcohol gravitated to certain
While references to blue may not
taverns or nightclubs, the speakeasies as
often appear in the lyrics of the folk
they were called, where, coincidentally,
songs that have been made famous
many of them also heard the blues (and
by the likes of Pete Seeger and Bob
jazz) for the first time. It seems quite
Dylan, it nevertheless also infuses the
appropriate that it was in these smoky
music of this tradition. Whether the
and forbidden under worlds that the
folk song speaks of love, social protest
white culture of America (and then
or a significant event in history, it often
the world) finally got the blues. One
carries within it a deeply ambivalent
cannot underestimate the importance
sense that requires both a gazing
of this transmission of black culture
backward, typically at the sins and
into mainstream expressions of music,
wrongs of a time before, and a looking
forward, searching for a vision that can
and their subtle emergence from (or
sustain this moment.
subsidence into) black.
With one eye looking always backward,
From this perspective, one might
often into the shadows of cultural and
question the choice of “beyondblue” as the
personal memor y, the folk song can
name for a major Australian organization
never be truly triumphant or naïvely
dedicated to “depression prevention.”
confident in the way that a modern pop
One thinks rather of Hillman’s plea “In
song can very often be. Even when it is
Defense of Melancholia”:
expressing its most hopeful sentiments,
Melancholy is a given with the planet,
the traditional folk song often carries a
and it needs to be cared for. If not, it
vein of sadness, sometimes too painful
becomes clinical depression... The job is to
to admit, that knows all too well that
revert depression back to melancholy, not
we are unlikely to ever see our hopes
to cure depression, not to lift depression
fulfilled, at least not in the way that we
and make us “happy”, but to increase
envision them. At its best, the folk song
our understanding of melancholia; the
holds its hope somewhere between
area of mood, beauty, longing, nostalgia,
sorrow and yearning. Here surely is
sadness, and despair.9
that grain of black that “protects white from innocence.” There appears no end to our possible ruminations on blue, and this in itself suggests that special quality of blue that draws one ever onward into the realms of reverie, vision or song. The symbolic significance of blue in Jung’s life and work cannot be doubted; nor can its place in either our cultural histor y or our psychic life. Yet there are shades of blue that remain close to mystery and to the mystical, and there
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.
is still much that we may need to learn about our psychological states of blue
11
Wong Introduction to Immortals and to Gua Masang
by Craig San Roque
I n the Asian region once known as Malacca there is an area of rainforest, limestone and quartzite mountains. It is an obscure and rarely visited region. Winding among the limestone hills there is a gold bearing river. Overlooking the river near a settlement
concrete temple known as the Temple
known as Gua Msang is a small hollow
of Moon and Water. In the temple there
limestone mountain with almost per-
is a framed pen drawing of the goddess
pendicular sides. It has a surprisingly
Kuan Yin. The drawing is approximately
commanding view of distant horizons.
700 years old, sent from China when the
This mountain, which does not draw
temple was dedicated to her gracious
attention to itself, is set among other
presence. How did this remote temple
strangely wrought rock formations,
come to be situated precisely there
reminiscent of the transcendent moun-
seven hundred years ago in a region
tains of ancient China.
not known to have been inhabited by
Gua Masang is occupied now by Chinese gold mining entrepreneurs. A 12
little way out of town there is spacious
Chinese? The immediate answer is that there was a gold bearing river. However, before the concrete temple
WEAVING VOICES
Photo: Robert V. Moody
...“A little way out of town there is spacious concrete temple known as the temple of moon and water.”
13
Wong introd of Moon and Water was built there was
compassionate (or attentive) master of
a smaller renewable bamboo temple at
connectivity. It is possible that Kuan Tsu
the foot of the hollow hill. This too was
is also personified as Kuan Yin.The issue
dedicated to Kuan Yin and also to the
here is not the name, but the work. The
Nine Immortals. Before the bamboo
Immortals have tasks. Being immortal,
structure the sacred space was located
their bodies are transmutable. Being
within the mountain. The interior of this
transmutable, their bodies take formless
mountain was occupied by an Immortal
form. Being transmutable, their bodies
who carved the limestone interior of this
move in subtle worlds, in subtle time,
diminutive mountain in order to carry
as dream bodies move in subtle worlds
on the work which immortals do.
and subtle time. The Nine Immortals,
The small cavernous mountain is
their consorts and their companions
configured in a par ticular manner,
appear as instantly as a dream appears.
and were you to visit it, it would
They disappear instantly, as a dream
strike you that something about its
will disappear when we waken. Being
configuration and a unique fragrance
immortal they are transient, they exist
in the atmosphere would connect it to
simultaneously in imaginal worlds and
other hill sites with which you might be
in substantial reality. Simultaneously
familiar or with which you may indeed
they suffer grief and enjoy humour.
have an affinity.
An Immortal has substance, longevity, purpose, intention, activity and a task.
14
A Word about Immortals
Immortals support and maintain the
In the subtle worlds of that stream
fluids of the world, the pulse of the
of Chinese culture which follows the
world – the connectivity of the world.
Tao there may be found indication
Immortals maintain the net, the fluency
of nine beings of immor tal quality.
and the circulation of the breath of all
Immortal character. Their names, at
beings. In Chinese this breath is known
present, I have forgotten, for it is only
as chi.
one immortal upon whom I must attend.
This work the Nine Immortals do
And at the moment the name I use to
happily, cheerfully, exuberantly, secretly,
identify this being of both male and
within the streets of cities and within
female appearance is Kuan Tsu. This
hollow hills, within caves of limestone,
numinous title conveys the sense of the
of granite, of opalescent water. They
duction to Immortals travel, suffused in grey sliding mists of
dragon nest which, in its pulsation,
major rivers, of tributaries.
sustains the vitality of the world.
The Immor tals have friends,
The light of the world. Kuan Tsu is
companions. They are known as the
responsible for nine of the most telling
Clan of Grey Silk. Grey, because almost
sites of the then known world.
invisible. Silk, because supple, light and
As Kuan Tsu assembled his
lucent. I have come to meet some of the
obser vations at this site in 1421, he
members of the company of Grey Silk.
gazed out upon horizons of the known
I will tell of such meetings and I will tell
and then the future world. He gazed into
you one or two incidents, case stories
the horizon of future times, and a great
of meetings with such remarkable men,
coldness came upon him as he saw the
remarkable women.
direction for the future. He noted the
Within the hill at Gua Masang, in
increasing population of the human,
1421, the Immortal or the Immortals’
and the straining of the sites to keep
companion whom I knew as Kuan
up the healthy circulation of the world.
Tsu, or Charlie Wong, is assembling an
Kuan Tsu prepared a report of these
observation post which he refers to as
observations.
a dragon nest. Kuan Tsu is responsible
There was a time when light hearted
for nine such nests, nine sites which
maintenance of the sites was all that
are pulse points in the body of Earth.
was needed to keep the world alive. At
These are points from which creation
that time the Immortals could afford to
emanates. Fertile points. Nine nests, a
wander, happily chatting on the road
part of the great circulation.
with farmers or sitting in gatherings
Lest you find this matter too puzzling
of women. They could do their work,
for your liking I will restate it. The
happily composing music and reciting.
body of the earth has pulsating points
Time could be taken because humans
interlinked in continuous movement.
loved their sites and did not trouble
It is the task of immortals to attend to
them. They felt affinity for dragon nests,
the health of these points. By visiting
they sang to them, crooned to them,
the site it is possible to take the pulse
preserved them and the sites were able
of the world. From there an immortal
to work with the energies of the world.
can make an observation of the entire
At that time humans were few and
system, assessing the health of the
used their senses. The animals were
15
Wong introd many and the blood and breath of the
16
Kuan Tsu’s suggestion was this:
world circulated happily. Not a golden
In every human heart there is now a
age of course, often savage, terrifying
hollow mountain to be formed. In every
and hear t wrenchingly awful. But
human, a dragon nest. In every human
long distances slowed down sexual
nervous system there is a river to let flow.
reproduction, and the instruments of
A slow timeless power to be established,
death were manageable.
feminine, resilient, tough and slow. In
In order to preserve the connectivity
every human body a fiery active point,
and circulation of the world it became
masculine, purposive, compassionate,
appar ent to Kuan Tsu that the
enduring.
circulation could not depend upon the
The sites must be re-established, said
continuing existence and potency of
Kuan Tsu, within the interior worlds of
the physical sites. In Kuan Tsu’s vision
every human being so that, if the solid
it became apparent that the majority of
hollowed mountains fail, the interior
the dragon nests would fail, fertile sites
mountains will continue. This would be
be obliterated, hollow mountains gutted,
a task for every single soul or at least a
rivers neglected, tributaries destroyed.
critical mass of souls to accomplish. The
The world would suf fer from hear t
task of interiorisation would require, for
failure. If this could not be prevented
a period, a vastly increased workload for
then an alternative strategy to maintain
the Immortals.
the health of the world would have to
All Nine Immor tals refused to be
be set in motion, and the likely failure
over worked and thus they began to
to be prepared for. This was the burden
recruit assistance, an increased network
of Kuan Tsu’s report .
of agents of the Immor tals. This
In 1422, as a result of the suggestions
company was affectionately known by
from Gua Masang there was a meeting of
the Immortals as their dearies, or their
the Immortals and all their companions .
silkies. Silkies, because slippery, dearies,
It was held in Shiraz, Persia. As a result
because dearly beloved.
of that meeting there began a subtle
Some years ago, around 1933 another
and gradual shift in the balance of the
meeting took place, centred upon a small
world. The period of interiority began,
cave outside Assisi, Italy. Five hundred
following Kuan Tsu’s suggestion.
years into the period of interiority, Kuan
duction to Immortals Tsu and the immor tals revitalised,
has begun to flow and a circulation
accelerated the plan. Most of what is
established. I have been unwittingly,
happening now and happening to you, in
unconsciously part of a planned re-
fact, is a result of that acceleration. The
organisation of my being and of my
situation is fragile, dangerous, possibly
attitude to the pulses of the world. I
a failure.
regret it has taken me so long, being foolish and slow. I alone seem to be
The Company of Grey Silk I realise now that I have come to
clouded while the rest of you are clear and sharp, intelligently upon the way.
meet some of the company of grey silk
For myself this internal reorganisation
or their agents. As, perhaps, you have
came about through meeting with an
also been met, in mysterious, unique
agent or an emanation of Kuan Tsu,
and translucent manner by agents
known to me as Dr Charles Wong,
of the interior – set upon this task of
though his alias and identities are many.
converting hollow mountains.
I thought perhaps I might tell you a little
I did not understand this issue of the interiority of sites until a few months
of what has happened and how Charles Wong works.
ago. It came as result of a chance meeting with a philosopher and her
Author: Dr. Craig San Roque is an analyst who
stone. In her company I looked back
has practised in London, Central Australia and
over my past and noticed a pattern of
Sydney. His most recent publications are in
which I had been unaware. Noticed that
the field of psychoanalysis and anthropology.
I had been worked upon and was in turn
He is known for evolving community theatre
working upon others.
events on mythological themes, and present-
And I can now see that for many,
ed several poetic stories of Dr Wong and the
many years, quietly, resiliently a hollow
Golden Flower at our March lecture earlier in
mountain has been constructed, a river
the year.
Photo of Kwan Yin is reproduced by kind permission of Robert V. Moody, Emeritus Professor of Mathematics, Department of Mathematical and Statistical Sciences, University of Alberta and Adjunct Professor of Mathematics, University of Victoria, Canada. Other photographic images by Prof. Moody can be seen at: www.math.ualberta.ca/~rvmoody/rvmphoto/index.html
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Talks + Workshops
C.G.Jung Society of Sydney The C.G. Jung Society of Sydney was formed in 1975 to promote discussion of the ideas of the Swiss analyst and psychiatrist Carl Gustav Jung. Each month the Society arranges Guest Speakers to present a diverse range of Jungian topics in the form of talks, workshops and special events, which can be found in the following pages. The Society is open to all members of the general public and offers a rich and varied monthly program of speakers both Australian and international.
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All Talks are held at Blavatsky Lodge, Level 2, 484 Kent Street, Sydney
SATURDAY, 14 JULy 6.30pm for 7.00pm TALK
Jungian Type Understanding, Communication and Individuation Guest Speakers – Andrew Gibson and Peter Mann Andrew Gibson and Peter Mann are partners in the workshop series InterPersonality that teaches Jungian Psychological Type as a discovering of Self along a path toward individuation. Popularised by the Myers-Briggs Type
upon our Dharma through a scientific
Indicator, Jung’s illumination of the
exposé of the individuation process
psyche, its construction, operation and
available to each of us.
interaction has been the foundation of
Join Andrew and Peter as we embark
many discoveries in applied psychology
on a brief histor y of psychological
over the past 20 years. Not simply a
type referring to some of the greatest
label defining our preferences, Jungian
exponents of type included Isabel
psychological type is the basis of a most
Myers, Marie-Louise von Franz, John
stimulating exploration of our spiritual
Beebe, Anthony Stevens and Dar yl
self from our unique individual gifts of
Sharpe on our journey of discovery.
perception and awareness. It casts light
Members $5, Non-Members $20, Non-Members Concession $15
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Psyche & Cinema
A Deep Place Touched Only by
SATURDAY, 11 AUG
Dr. Anne Noonan and Prof. Barbara Creed discuss Cinema
6.30pm for 7.00pm
and Psyche, the images of horror and transformation in Guillermo del
Special EVent
Toro's film Pan’s Labyrinth. Evening chaired by Louise Fanning.
Blavatsky Lodge Level 2, 484 Kent St
Guillermo del Toro, the writer,
and audience discussion inspired by
Sydney
director and producer of the film Pan’s
Guillermo del Toro's latest film Pan’s
Labyrinth said in a recent interview –
Labyrinth. The film is described as “a
“I really think the most creative, most
dark fairytale about choice” and is set
fragile par t of the child that lives
against the background of the horror of
within me is a child that was literally
the closing stages of the Spanish Civil
transformed by monsters. Be they on
War as seen through the eyes of a young
the screen, or in myth or in my own
girl. Our panel will offer psychological
imagination.” Sight & Sound Magazine Dec 2006
ideas linked to some of the many
This evenings event will be a panel
complex and intriguing themes that
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EVENTS PROGRAMME emerge from the film. Anne Noonan asks if the horror is above ground or below? Anne will discuss the film as an alchemical opus and consider the work of the director as alchemist, technologist and philosopher. Barbara Creed will talk about film, labyrinth and the secrets of the self: the uncanny monsters of Pan’s Labyrinth.
Pan’s Labyrinth: Synopsis A gothic fair y tale set against the
timeless tale of good and evil, bravery
postwar repression of Franco’s Spain,
and sacrifice, love and loss.
Del Toro’s sixth film, his most ambi-
Pan’s Labyrinth unfolds through the
tious, Pan’s Labyrinth combines the
eyes of Ofelia, a dreamy little girl who
historic and moral themes of his ac-
is uprooted to a rural military outpost
claimed Spanish Civil War ghost story
commanded over by her new stepfather.
The Devil's Backbone.
Powerless and lonely in a place of un-
Har nessing the formal character-
fathomable cruelty, Ofelia lives out her
istics of classic folklore to a 20th
own dark fable as she confronts mon-
Century landscape, del Toro delivers a
sters both otherworldly and human.
Dr Anne Noonan is a Psychiatrist and Jungian analyst trained in Rome. She works in Central Australia as well as private practice in Sydney. Ann has a Masters in Italian Studies on the interconnection between Italian cinema and Italian politics in the period 1943–1978 from the University of Sydney. Professor Barbara Creed lectures in Cinema Studies at the University of Melbourne. She is the author of many books including Pandora’s Box: Essays in Film Theory and most recently Phallic Panic: Film, Horror and the Primal Uncanny . Louise Fanning has a Masters in Analytical Psychology from the University of Western Sydney with interests in images of monsters. Members $10, Non-Members $25, Non-Members Concession $20
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SATURDAY, 1st SEPTEMBER 9.00am for 9.30am – 5.30pm WORKSHOP
A short course in
Embodied Imagination Presenter – Robert Bosnak
R obert Bosnak is a Dutch Jungian psychoanalyst, and diplomate of the C.G.Jung Institute, who trained in Zurich, Switzerland from 1971 to 1977. He has been in private practice in the United States, in Cambridge, Massachusetts from 1977 – 2002 and he currently lives and works in Sydney.
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The workshop will demonstrate the
excursions into the metaphor system
method of embodied imagination with
of alchemy.
dreams and memories. Robert Bosnak
In the late 1970s Robert pioneered
will first explain his method and then
a radically new method of embodied
ask a member of the audience to present
imagination, based loosely on the work of
a dream or a memor y, which will be
C.G.Jung, especially on Jung’s technique
worked before the group.
of active imagination and his studies
After this practicum-style demonstrat-
of alchemy. From the point of view of
ion there is ample time for questions and
the dreaming state of mind, dreams
remarks based on the work presented.
are real events in real environments.
The extended workshop shall focus
Based on this notion, Robert Bosnak
on specific techniques in embodied
developed methods to re-enter dreams
imagination, combined with brief
by inducing a hypnagogic state (a state
of consciousness between waking and
a metaphor system derived from the
sleeping) through a process of careful
art of alchemy. His in-depth embodied
questioning. His techniques are now
dreamwork has been effective both in-
applied worldwide, by therapists, artists,
dividually and in groups. A past president of the International
actors, and others interested in the creative imagination.
Association for the Study of Dreams,
His first book A Little Course in
Robert Bosnak has pioneered methods
Dreams was translated into 12 lan-
of psychotherapy by way of Internet
guages. Since then he has written
video, has conducted Internet voice/
Christopher’s Dreams: Dreaming and
video–based dream groups since 1997
Living with AIDS and Tracks in the
through www.cyberdreamwork.com,
Wilderness of Dreaming, in which he
and uses Internet webcasting to train
describes his techniques in detail. His
people worldwide.
new book called Embodiment: Creative
In 2006 the International Society for
Imagination in Medicine, Ar t and
Embodied Imagination was founded
Travel, describes his work with patients
at a conference in Guangzhou, China.
suf fering from physical illness and
It will govern the embodiment training
trauma. It also deals with the work
programs in Shanghai, Los Angeles,
he has conducted with the Royal
Tokyo, Online, and the future program
Shakespeare Company in Stratford,
in Sydney.
England, against the background of
Bookings details: Date: Saturday, 1 September Time: 9.30 am – 5.30pm. Location: 'The Centre' 14 Frances St, Randwick. $120 members $100 members concession $160 non-members Event contact: Lenore Kulakauskas Tel: 9365 7750
Mobile: 0407 170 680
EMAIL: lenorek@bigpond.com
Signed copies of Robert Bosnak’s new book Embodiment available for purchase.
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SATURDAY, 15 September 6.30pm for 7.00pm TALK Blavatsky Lodge Level 2, 484 Kent St, Sydney
COURAGE
IN THE FACE OF TESTED THEORIES Guest Speaker Heather Formaini
In this talk Heather Formaini
of the father which is present in every
explores the limits and scope of
tradition of psychoanalysis Heather
psychoanalytic theory in relation to the
presents a substantial argument towards
role of mothers and fathers, in order to
such a case in which there is a loving,
identify what needs to be taken apart
embodied father who is as active in child
and re-examined. She par ticularly
care as the mother.
questions the notion of the abstract law 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. 24
Members $5, Non-Members $20, Non-Members Concession $15
SATURDAY, 13 OCTOBER 6.30pm for 7.00pm TALK
Pig:
Blavatsky Lodge Level 2, 484 Kent St, Sydney
Prima Materia
The Pig in Myth and Dreams Guest Speaker – Marie Makinson
In February this year the Chinese people celebrated their traditional new year with great jubilation because they had entered that most auspicious part of the cycle, the Year of the Pig. In China and in many other parts of the
of the Pig and will attempt to follow
world the symbolism of the Pig is very
the evolution of the symbol in western
positive, emphasising spiritual qualities
culture. Early sacred images and
as well as wealth and abundance. In
mythological material will reveal that
western culture however it is highly
the Pig was one of the most important
ambivalent and to a large extent has
symbols of the Neolithic period. Later
become imbued with qualities of the
images, dreams and stories provide
shadow.
clues about the symbol’s subsequent
The emotional intensity that often
evolution and its current place in the
surrounds the Pig reveals the archetypal
collective. We will also explore how the
background of a sacred image. This
symbol could be speaking to us about
presentation explores the symbolism
the current world situation.
Marie Makinson trained as a Jungian analyst with The Guild of Analytical Psychology and Spirituality in London. Returning to live in Northern NSW in 2004 she now has a private practice in Lismore. Marie also does group work and runs short courses in Jungian psychology.
Members $10, Non-Members $25, Non-Members Concession $20
25
EVENTS PROGRAMME SATURDAY, 10 NOVEMBER 6.30pm for 7.00pm TALK Blavatsky Lodge Level 2, 484 Kent St, Sydney
Chronic Fatigue New research on the influence of psychotherapy on the immune system in Chronic Fatigue Guest Speaker Robert Bosnak
In 2002 the Omega Foundation in
and Shanghai. The outcome shows
London funded a group, including the
significant positive changes in blood
presenter, at Harvard Medical School, to
tests before and after, related to positive
conduct research about the influence of
changes in the immune system. Scores
working with dreams in psychotherapy
in other tests also improved.
on the immune system in patients suffering from chronic fatigue.
The presentation will present the research material as it was rated and
After many problems, which will
supervised by the chief researcher at
be described, the practical part of the
Massachusetts General Hospital in
research was outsourced to China, where
Boston, as well as two individual cases
it was carried out by psychotherapists
of participants in the study.
under my super vision in Guangzhou 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. 26
Members $10, Non-Members $25, Non-Members Concession $20
EVENTS PROGRAMME SATURDAY, 10 November Following the ROBERT BOSNAK Talk From 8.30pm
Christmas comes but once a year
CHRISTMAS PArty
Join us for the season's cheer... Please come and join us in celebrating the end of the year at our annual Christmas Party.
T
his year we will party at RedSalt Restaurant, a new venue for us at our favoured drinking place the Crowne Plaza Hotel. With a view overlooking the city, you will wine and dine from a wide selection of cocktail canapés and party platters, while relaxing with fellow companions and travellers from your Jungian community. The Jung Society Christmas Party has a fine tradition of warm conviviality peppered with rich conversations. Don’t miss out on a great night!
HOST Venue: RedSalt Restaurant, Crowne Plaza Hotel corner of Day St and Bathurst St. Cost : $10 members $20 non members
31a Glebe Point Road, Glebe NSW 2037 Tel. (02) 9566 2157 Fax. (02) 9518 4696 Hours: Mon–Wed 10am–6pm Thu–Fri 10am–7pm Sat 10am–6pm Sun 10am–5pm Email. service@phoenixrisingbooks.com Web www.phoenixrisingbooks.com Winner – City of Sydney 2004 & 2005 Outstanding Business Award
Specialists in Self-Transformation and Healing Mail Order Australia Wide – Contact us for the lastest catalogue
27
Embodied Ima
Revealing the
Warning! It might be thought there is a conflict of interest here. Robert Bosnak is presenting
a lecture to, and giving a workshop for, the Jung Society and he provided the draft copy of his manuscript for review. Thankfully, however, he has written a good book which describes embodied dreaming practice, its theory and its relation to Jungian and post-Jungian thought.
28
Those who have used Robert Bosnak's
physical responses in the dreamer’s body.
technique, or participated in one of his
Dream images are not things of air alone;
workshops, may well gain more from the
they are independent alien intelligences
book than those who have not. That also
which we meet, which af fect us and
could be a virtue, as the book is deeply
which shape our bodies – hence the
experiential and grounded in practice,
title ‘embodied imagination’. Rober t
and as such welcomes the reader’s
here draws attention to the important
participation. It is by no means a dr y
difference between consciously directed
academic tome, despite having many
‘confabulation’ and the more spontaneous
interesting asides and references to other
and apparently other-directed embodied
research and ideas.
imagination.
The book opens by describing one of
The consequence of Robert’s approach
Robert’s dreaming workshops in the
opens us to revelation. The dream is not,
caves along the Vézère River in France,
as Freud would have it, a puzzle to be
showing how the magnificent prehistoric
decoded and then reduced to an already
artwork, and the place itself, act in the
expected series of complexes, nor are
imaginations of the dreamers. Here as
the dream images simply subparts of
elsewhere the dream presents itself as
a unified Self, as Jung would asser t;
a total real world with separate beings
they are forces to be encountered. The
which act independently of the dreamer
techniques of embodied dreamwork aim
and are capable of surprising them. These
to help us amplify these forces until they
active dream images not only present
can be noticed, not just by themselves, but
themselves as physical in the dream but,
as a network of effects in differing parts
when slowly focused upon, arouse strong
of the body. “The main task of imaginal
agination
REVIEW
Book Review of Robert Bosnak's "Embodiment: Creative Imagination in Medicine, Art, and Travel"
reviewed by Jon Marshall
work is to let the variety of substantive selves be
the healing effects of embodying dreams and we
aware of one another.” Again, Robert interestingly
are reminded of the processes of dream healing in
departs from Jung, who tends to see psychic forces
the temples of Asclepius. Another chapter makes
in terms of binary opposition and synthesis. In
use of the metaphors and images which have arisen
this work the forces may manifest in almost any
in alchemy, in which the alchemists seem to meet
number, and there may never be any conscious
the quasi-physical intelligences evoked in the work
unifying symbol, even if the dreamworker’s bodily
in matter: “While the alchemist was identified with
and psychic states change productively after the
embodied substances in the process of phenomenally
encounter.
revealing their alien intelligence, the state changes
While this encounter and the change it produces
observed could be infusions of fresh intelligence
is the central point of the work, in the course of the
arising from the mutual interaction between the
book Robert considers the main scientific theories
alchemist and substances he was cooking”. Alchemy
of dreams, some of which argue that dreams are
shows the importance of recurrent affliction and
meaningless, simply random ner ve signals for
the processes of concentration of essence which
which the forebrain has tried to provide sense.
can heal or raise the matter to a different level.
Using the work of Mark Solms, Robert makes
Finally we are shown the ways in which the work
the case that meaning formation is inherent in the
can expand the embodiment of characters and
dream itself. However, it is really what we can gain
interpretation in theatre in an encounter with the
from dreams that demonstrates their power, not
Royal Shakespeare Company.
how they arise, and although it is tempting to think
So, all in all, this is an excellent wide-ranging
of images as translations of unconscious forces,
book with something of interest for anyone who
this work focuses on the images entirely as they
feels the call of their dreams, or the ideas and
reveal themselves to be (ie phenomenologically),
practices we call Jungian. You are bound to learn
not as symptoms or as ‘something else’.
something from reading it, and possibly you may
The book goes on to discuss applying the
come to see the world and your dreams in a new
technique to trauma and the intense repetition of
and challenging way.
images with apparently good results. This leads to
Publisher: Routledge 2007
29
A Remembered Friend Jan Blackburn 1945-2007 Jacinta Frawley In February Erla Ronan, June Reynolds,
she devoted many voluntary hours to
Charles Plumridge, Lucy Davey, Rolf
the practical tasks required to run an
Marsden and I represented the Jung Society
organization. This was part of Jan’s decision
and ANZSJA at the funeral of Jan Blackburn,
to contribute to the community through
Honorarium of the C.G. Jung Society of
service to various groups and organizations.
Sydney from 2003 to 2005. Jan passed away
She worked in paid and voluntary capacities
on the evening of Sunday 18th February after
for the Plant Society, for the professional
a long battle with cancer.
organization of teachers of the Alexander
Though born in Canada, Jan was a child
Technique, for the Jung Society and ANZSJA.
of the world. After growing up in England
Her legacy lives on at both ANZSJA and the
she travelled extensively before settling in
Jung Society in her library work, in the many
Australia.
systems and procedures that she introduced,
Jan’s experience of medical treatment
and the goodwill that she established with
was not easy, but she relished the kind and
other groups and organizations. On behalf
touching moments that she experienced with
of the Jung Society and ANZSJA I thank Jan
some health professionals that cared for her.
for all she contributed.
Jan did not wish to “go gentle into that good night”, but was appreciative of peoples'
Spectators
concern. Our last conversation, like so many
Come and take a step into the unknown
of our conversations, focused on our gardens.
Talk with me and walk with me
A talented gardener Jan was always trying
Let me show you my visions
to rescue my roses, and I enjoyed hearing
And present to me yours
about her battles with the cockatoos, and
For the years are young
her concern for a family of possums, which
And the Eon’s wisdom presents
resided in her native garden.
For our edification and insight
Jan had been a member of the Jung Society for many years before she became
30
Honorarium. Very skilled at administration
To view the turning’s turning This is now friendship’s delight Jan Blackburn 1985
C.G.Jung Society
of Sydney
TM
C.G.Jung Society of Sydney New members and visitors are alway welcome. If attending a lecture for the first time please feel free to make yourself known to the Committee members, they will be happy to explain how the Society works and to answer any questions. You are also welcome to register your email address with us for our monthly event broadcast of upcoming events.
History & Aims The C.G.Jung Society of Sydney was formed in 1975 to promote the ideas of the Swiss analyst and psychiatrist Carl Gustav Jung (1875–1961). The Society is open to all members of the general public and offers a rich and varied programme of monthly talks and seminars from Australian and international guest speakers. In addition the Society provides a dedicated research and reference library.
Membership Annual Membership entitles you to: • Discounts at all our monthly Talks and Lectures • Access to borrow from our extensive Library, which includes books, journals, audio tapes, cds, dvds and videos • Generous discounted prices at our bookshop • Special member discounts for workshops and other activities • 10% discount on Jungian books from Pheonix Rising Booksellers, Glebe • You will also receive a mailed copy of our bi-annual newletter Jung Downunder and any monthly updates via email.
Applications Membership applications are available from our website www.jungdownunder.com – see the Homepage of the local Sydney society. You can either pay online via PayPal or print-out a PDF copy of the membership form and post to the Membership Secretary.
Full annual membership is $50.
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 Executive Committee 2007 President: Sally Gillespie Treasurer: Monica Roman Assistant Treasurer: Marcel Abarca Minutes Secretary & Librarian: Lucy Davey Liaison Officer: June Reynolds Membership Officer: Bo Roberston
Member: Lesley Hamlyn Special Projects Officer: Louise Fanning Bookshop Officer: Jon Marshall Technical Officer: Peter Mann Honorarium: Lenore Kulakauskas Communications Officer & Graphic Design: Tim Hartridge
OUROBOROS The 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.
31
Noticeboard DISCLAIMER The C.G.Jung Society of Sydney does not take responsibility for services offered by individual advertisers on the Noticeboard. We receive advertising in good faith. Caution and discrimination in responding is advised and is your responsibility. COPYRIGHT © 2007 Transmission or reproduction of protected items beyond that allowed by fair use as defined in the copyright laws requires the written permission of the copyright owners.
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
Psychotherapist Marcelle Lawrence, B.Ec. Ll.B (Hons.) ANZSJA, IAAP Trained at the C.G.Jung Institute of Zurich, her professional career in Australia includes 20 years working in the therapeutic community. Her interests encompass mythology, art, poetry and creativity, and the role that culture plays in shaping the bodymind of the individual. She works with sandplay, dreams and images in exploring unconscious processes.
ADVERTISING Deadline for the next newsletter will be on 28 November 2007 Ads can be reproduced on our website at any time.
Her private practice is in Paddington. Phone (02) 9361 3283.
WEBSITE: www.jungdownunder.com
woman in today’s world. How can the psychological exploration of fairytales help us do this? What
CONTACT: cgjung@jungdownunder.com
our sense of identity? All welcome: small groups on alternate Tuesdays from Tuesday September
WOMEN’S DISCUSSION GROUP Marcelle Lawrence – Jungian analyst Marcelle Lawrence is offering a group for women to explore together issues relating to being a are your priorities and what is preventing you from attaining these? What role does culture play in 11th for 6 sessions in Paddington. For more information telephone in August (02) 9361 3283
THE USES OF SUBJECTIVE EXPERIENCE A Weekend of Conversations Between Analysts and Academics Who Work with Jung’s Ideas The C.G.Jung Institute of the Australian and New Zealand
San Roque, and academics - David Tacey (keynote speaker),
Society of Jungian Analysts is hosting an interdisciplinary
Frances Gray, Jadran Mimica, David Russell, Brendon Stewart,
discussion between analysts and academics who work
and Terri Waddell.
with Jung’s ideas in a range of contexts. The focus of the
Dates & Times: 9am – 4.30pm,
discussions will be the ways in which subjective experience
is used differently across the academic and analytic contexts
Location: Vibe Hotel Carlton
Saturday 20th & Sunday 21st October 2007
represented in the region. The aim of the conference is to
441 Royal Parade Parkville Melbourne
extend our understanding of our own and each other’s work
COST:
$349 (GST inc) for both days, plus a light lunch
through dialogue.
$299 (GST inc) for both days,
Contributors include: analysts - Margaret Caulfield, Giles
if booked before 31th August
Clark, Dale Dodd, Andre de Koning, Leslie Devereaux, Peter
No refund for cancellation after 1st October 2007, and an administration fee
Fullerton, Sally Kester, Anne Noonan, Leon Petchkovsky, Craig
of $50 will be charged on cancellations prior to that date.
BOOKING FORMS available from: www.anzsja.org.au/events.htm Once completed post with payment or advise EFT payment details to: Lenore Kulakauskas 4/21 Sir Thomas Mitchell Rd Bondi Beach NSW 2026 ph +61 2 9365 7750