Page 1

C.G.Jung Society of Sydney

News FRom the President Winter is a time for hearty fare, and we have plenty

aromatic talk Red and Gold: The Alchemy of

on the menu here in our latest Jung Downunder

Crushed Grape and Roasted Bean. What better

which will satisfy the appetite. We start with a lead

start to our Annual Christmas Party which follows

article from Jacinta Frawley who brings her highly

on after?

original musings on meeting Hecate at the council

Two very special events highlight our upcoming

pick up. Lucy Davey then whets our appetite with

programme. On Wednesday, September 23 we

an indepth review of Stanton Marlan’s book The

launch Depth Psychology, Disorder and Climate

Black Sun: The Alchemy and Art of Darkness.

Change edited by Jonathan Marshall, the first

And there is sustaining fare ahead in our Events

title in the Society’s new press Jung Downunder

Calendar. We begin in July with David Tacey

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

speaking on Jung, Ecopsychology and the

Society so please do come and join us at Gleebooks

Sacred, a vital and pressing topic for our times.

for our celebration. In October Sarah Gibson

In August our Cinema and Psyche event will be

runs a highly original and insightful workshop on

presented by Bruce Isaacs who will explore the

Cinderella entitled If the Shoe Fits. This is a bring

themes and narratives of Jindabyne, a riveting and

your favourite shoes event; please book early to

controversial Australian movie. Just as relevant

make sure you don’t miss out.

will be our September panel of Jacinta Frawley,

I hope you agree that we are serving up a banquet

Charles Plumridge and Jon Marshall speaking on

with many great dishes and that you will join us

The Secret Life of Money. Expect new views on

in their savouring. My thanks as always to Tim

a very old topic! In October Tim Hartridge serves

Hartridge for his wonderfully rich and exciting

us up a sumptuous dish of image and sound in

graphic design work on this edition of Jung

an exploration of Night Soul Journeys. And to

Downunder, and to Lucy Davey, Jon Marshall and

finish off we have a wonderful night planned in

Tori Collins for joining me in editing & proofreading.

November with Peter Dicker who will muse over

I look forward to meeting with you soon.

the symbolic rituals of wine and coffee in his 2 JUNGDOWNUNDER

Sally Gillespie

FRom the Committee The Committee has had a rewarding start to

submissions for the first book ever to be published

2009 with all of its workshops and groups filling to

by our Society entitled Depth Psychology, Disorder

capacity as well as having excellent attendances at

and Climate Change, to be launched at Gleebooks

each of our lectures. All this extra interest has kept

in September.

Lenore Kulakauskas very busy as she updates the

There is new energy in the Library as Lucy Davey

membership database, takes bookings and deals

clears out old duplicate titles making room for new

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

purchases. Our new, technically gifted Assistant

she has plunged into studying the world of web

Librarian Maylin Tan has taken on the role of

maintenance and design, the benefits of which

updating the library database. Lesley Hamlyn has

are already flowing through to our own website.

bravely volunteered to be our new Advertising

This is freeing up more time for our wonderful art

Officer, while former committee member Louise

director Tim Hartridge to work on his sumptuous

Fanning has happily returned to our ranks after

designs of Jung Downunder as well as our

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

advertisements, which are contributing to our

welcoming face in her liaison work for the Society,

growing membership.

which includes organising Commiteee meetings

With all this increased activity Yolanda Waldman’s election to the role of Vice-President

generously hosted by the Toxteth Hotel in Glebe. Bo Robertson gives thought and attention to the

has been greatly welcomed by the Committee.

social aspects of our gatherings while Treasurer

Using her excellent organisational abilities and

Marcel Abarca gives order to our figures and

people skills Yolanda is bringing many benefits to

advice on our costings.

the Society including liaising with the Australasian

I was thrilled that all our serving Committee

College of Natural Therapies who has generously

members re-nominated for election at our AGM

offered us free use of their rooms.

this year. Being President of such an enterprising,

Exciting new projects are on our horizons. Tori

enthusiastic and harmonious Committee is one

Collins is working on producing CDs of our talks

of the great pleasures of my life at present. The

which will soon be available for sale through

combined talents and energy of the Committee

our bookstall. This supersedes the borrowing of

are a great bounty for this Society as we explore

audiotapes of talks, which are now being assessed

new avenues of interaction with our larger Sydney

and preserved for archival purposes. Meantime


Jon Marshall has been very absorbed with editing

Sally Gillespie, President


ANZAP 21st ANNUAL CONFERENCE 12–13th September 2009 – The State Library of NSW 'PSYCHOTHERAPY AND PLASTICITY : THE RELATIONSHIP THAT CHANGES SELF THE CONVERSATIONAL MODEL OF PSYCHOTHERAPY: a six week introductory course Held at: College of Psychiatry, Rozelle – dates: 6,13, 20, 27th October 2009

CONTACT: (02) 8399 3787 · · JUNGDOWNUNDER 3

e h t n o g n i Mus Pickup l i c n Cou Hekate's dedication to household garbage Jacinta Frawley


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


After all, items selected for the council

street hiding most of her from view

pickup need thought. These objects

and she lies reclining as we discuss

were clearly not in use yesterday. This

the council pickup. She is amazed

is no impulse throwing away. The old

that there is always so much to be

packing boxes, rusted watering cans,

collected every six months, where

no-longer-loved toys and broken

does it all come from? I wonder where

sporting equipment up and down the

it was before it appeared overnight

street have clearly been in disuse for

on the street? Are there piles of this

some time. These are the items that

stuff in back gardens everywhere?

were not deemed good enough for


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

useful for their original purpose they have also not

could be found who would take them. Nothing

yet been transformed into a new use. They have

here could be packed off to a natural disaster victim

not yet found their new life as recycling, landfill,

or aid agency. Nothing here shouts “keep me for

compost or fuel for power stations. If, as Jung

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

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

can be turned into street art!”

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

I wonder about the now empty garages and

placed and displayed with great care in front of

corners of the shed, the under-houses and attic

our houses. Who is the story god in something

spaces that held these items in the time and space

that until yesterday we were hiding, and are now

between when they were useful and when they

deliberately putting on display? Who is the god in

became refuse on the street. What must it be to

the council pickup?

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

The ancient Greeks dedicated their household

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

garbage to Hekate, “the distant one”. An

corner spaces now empty or are they filling up

underworld goddess, the guardian of those caught

already? My neighbour and I wander up and down

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

the street mentally picking over the piles in front

homeless and derelicts--Hekate also guards and

of each house. To touch anything seems to go

guides the liminal spaces of our domestic lives as

too far and imply a sense of desire or an assertion

the guardian of household doorways and presides

of potential ownership that somehow seems

over transitions of childbirth and death.

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

Hekate’s rites were repeated each month on the

touch something it would claim me and I would be

evening of the first sighted new moon. Houses

obliged to take it home. Then we arrive at another

were thoroughly cleaned and purified and the

neighbour who is putting out piles of plants. She

garbage deposited at the crossroads at which

knows that the council won’t take green waste

an image of the Triple Hekate was installed. The

and instead is hopeful that the council pick up,

garbage particularly included personal refuse

which always draws people onto the street, will

such as hair and nail clippings. Having made this

encourage some passer-by to take her excess

sacrifice, one was to walk away without looking

plants. A talented gardener, she has so much

back. The dedication of bodily cast offs such as

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

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

the plants and so she chooses to set them free to

Discarded parts of bodies are necessary to make

find their own new homes.

spells and directly dedicating these important

This makes me think about the power and life in

ingredients to the Queen of Witches circumvented

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

Hekate’ minions gaining power through magic,

withdrawn from these street objects. No longer

for if they were to take the dedicated garbage they JUNGDOWNUNDER 5


I also wonder where else

concern with identity theft, how we are always

Hekate lurks. Perhaps in the

being warned that our casualness about personal

rubbish bin of discarded emails in computers or in delete buttons that don’t

really delete . . .

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

would be stealing directly from Hekate herself and

nourishment for Hekate’s animal devotees mice

draw her wrath—a type of magical protection

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

racket. There is a residue to this superstition in the

birthday cards, memories of times past, tossed into

complex attitudes to people who search through

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

the council pickup before the council removes

space Hekate seldom claims these as her own.

it. Some residents seem to view this as akin to

Residues of memory she usually leaves for our

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

descendents to sort after we are gone. Nor does

meant for the council”, while others feel grateful

she expect to receive everything that is discarded

that some use is to be made of their discards.

into a corner. The soccer boots and skin pads

The first view is akin to fear of black magic where

abandoned in the hallway will come back to life

something is taken away from the victim for a

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

potentially malevolent purpose and the second,

and half scribbled notes gathered together on

also a magical view, hopes for transformation of

the kitchen bench will be scattered again through

material into something new, from garbage to

the house and used many times before Hekate

something useful.

claims them. No, Hekate is better found in another

I also wonder where else Hekate lurks. Perhaps in the rubbish bin of discarded emails in computers,

imaginal realm. Just as she takes the garbage of the household

or in delete buttons that don’t really delete

and the body Hekate also takes the “garbage of

but rather move items from the visible part of

the soul” for she is also the goddess of divination

our computer to hidden folders from where

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

those modern magicians, IT specialists, can still

residues” regurgitated by the brain with the goal

retrieve items years later. Hekate is the ghost in

of ordering and tidying our thoughts, the better

the unconscious of the computer. I think of our

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


punishment nor consequence nor judgement

keeping the environs ordered by regulating

of mess in Hekate. She is not concerned with

parking, moving on the homeless, dispersing idle

Saturn’s need for order, nor the compulsion of

teenagers, reprimanding unruly school children,

puer Hermes to recycle and reconnect, nor Apollo’s

monitoring pedestrian crossings and catching

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

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

ordered existence, dreams do not have to have

work of consciousness, Apollo and Saturn at their

meaning; instead she welcomes the garbage of

best, yet there is something emotionally satisfying

our households, bodies and souls at their most

in recognising an underworld goddess beckoning

mundane and devalued. Hekate is not trying to

us to look beyond the obvious. Certainly my

teach us something through our dreams though she children would have no difficult seeing the Queen may be trying to lead. And as a guardian of doors,

of Witches constellated in our house when it is

at what imaginal door might she be beckoning?

time to clean their rooms.

I notice over the year who does and does not

Returning home I feel a little less concerned

put anything out for the council pickup. New

to sort and discard, as I know there will be

arrivals, renovators, those preparing to sell, and

other council pickups. I know that I have made

families all seem to shed their belongings regularly.

myself and my gardening neighbour happy by

These are dynamic households in movement and

metaphorically looking back and taking some

transition. My elderly neighbours seem to have

of her plants which, like the soccer boots in the

much less stuff to discard. Have they already

hallway and the many things scavenged for many

with each transition, departure of a child, death

different reasons from the street, have been

of a spouse, or retirement shed all they need to

reprieved from Hekate this time around. But

shed? Are they comforted and comfortable with

perhaps this was always her aim, to enliven the

their possessions? Are memory and familiarity

street community, to allow us to sort and to bring

continuing to infuse their possessions with manna?

shadow parts of ourselves, our garbage, into the

Are they leaving the sorting for the final council

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

pickup to others? The council pickup reminds that

for Hekate is also “the luminous one” who travels

there will come a time that we too will be moved

at night with a torch to bring illumination to the

from the centre of life to the verge.

hidden places.

Council is the arm of political power which is

Perhaps the story god of the council pick up is

closest to daily life and whose primary role is about

Hekate’s blessing of discarded parts of ourselves

reassurance of our conscious viewpoints through

so that we too may pick up some counsel for

keeping the streets clean, removing graffiti and

ourselves. JUNGDOWNUNDER 7

The Black Sun

Stanton Marlan The Black Sun: The


his 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

Review by Lucy Davey

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

The black sun, an ages-old image of darkness, has not

move into soul work as marked by melancholy and a “struggle with the shadow” (p. 10), Marlan proposes that experience of this darkness forms

been treated hospitably in

part of the “condition of any humanness”. In

the modern world. Modern

contains the treasure we seek when working

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). 8 JUNGDOWNUNDER

alchemical terms, the nigredo, the blackness, 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.


Alchemy and Art of Darkness (Texas A&M University Press 2005) Marlan continues his discussion by moving

“feared unthinkable… the core of its voidness”

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

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

the locus of the black sun. Marlan places his

with analysands through such a death process to

comments in the context of other writings both

overcome sterility and self-defensive reactions.

literary and professional. There are numerous

Artists such as Matisse, Calder and Rothko

references to Marlan’s own work with analysands,

each attempt to convey the paradox of the black

and illustrations by them are used to enrich his

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

comments. Von Franz’s comments on the “shadow

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

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

though one feels that in many cases the power

life as a hostile force, give further breadth to the

of the original is only partly conveyed. The quality

view that there is real hostility emanating from the

of sixteen colour reproductions included in the

inner world. Issues with illness and mortality for

edition I read emphasises what would be gained

individuals arise as a mark of the struggle to find

by seeing all the figures in colour. Figure 3.12 –

access to this inner world.

Janet Towbin’s work The Seduction of the Black

The work by Julia Kristeva, Soleil Noir (“Black

– conveys her effort to “capture the luminous

Sun”), was published almost two decades before

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

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

but the subtle tones elude reproduction.

aligns with depression and melancholy, marking

In the exploration of what Jung calls the “light

an impenetrable loss. As Marlan comments, the

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

melancholy is “transformed into an attachment to

attention focuses on the nature of the albedo –

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

the whiteness which emerges from the blackness

later chapters did I appreciate Marlan’s words,

of the nigredo. Rather than a move from one

since he emphasises the creative power he sees

opposite to the other, it allows the perception of

associated with depression.

an illuminative quality intrinsic in the blackness.

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

Marlan’s exposition here ranges over Platonic and

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

neo-Platonic views, alchemical and Kabbalistic

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

writers, and the concept of chakras. The scope of

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

the discussion widens with Marlan’s references to

art can express the many profound facets of this

Chinese thinking about the subtle body.

experience. Thus for Lacan the psyche’s energy is directed against the ego and pushes it towards the

While I found the first part of Chapter 4 extremely challenging, the latter part with its emphasis JUNGDOWNUNDER 9

...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

on the work with one of Marlan’s analysands

process: there are conflicts lying beyond a “simple

acted as an effective clarification of the more

rational mastery”, creating enormous tension.

theoretical exposition. The analysand, in this

Marlan stresses that the monstrous is essential to

case an artist, permitted Marlan the use of select

this experience, not to be passed over in “idealized

images she drew and painted at different stages

transcendence”, but to be negotiated. We are

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

faced not with the natural, reasonable or normal,

such material with added commentary helpful

but with realities which demand effort to ensure

in absorbing the implications of a theoretical

that the struggle will be fruitful.

presentation, this section of the work is particularly valuable. The centre point of the development in the

Marlan maintains the need to be aware that confrontation with the life of the psyche results both in defeat and in transformation. The threat

individual at this stage of the process is the solar

to the ego can be related to Kristeva’s view

plexus. This is both a physical point and very often

that the black sun is a metaphor marking an

a site of intense awareness of dynamic energy and

impenetrable loss. Death within the psyche or soul

discomfort. In the Taoist tradition it is referred to

brings confrontation with paradox, involving the

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

terrifying and monstrous. Marlan cites a dream in

the newly rejuvenated life. This section of Marlan’s

which an alchemist figure advises the dreamer to

commentary not only utilises earlier material, but

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

also refers to diverse concepts which linked to his

the colour illustration (Plate 14) which reproduces

central concerns.

the “figure of Mercurius” indicates that this is a

Marlan states his ultimate aim as the

monstrous image, closely linked to the alchemical

“reimagination of [his] understanding of the Self as

tradition. Not only the “three extra heads” Marlan

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

mentions, but other details contribute to the

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

monstrousness and to the symbolic force of the

been assimilated in such a way that the “enormity


of the struggle involved in any engagement

The final chapter of this work requires careful

with… the darkness of the unconscious” has been

and repeated reading. Marlan considers mystical

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

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

process are essential in any consideration of the

the soul, and negativity of being. He relies in



many areas of his discussion on Hillman’s writings

lengthy comments closer to the particular point of

on alchemy, but he provides illustrations in an


attempt to clarify (a paradox!) his exposition

The concerns of this work include both practice

of the dark elements of this process. Invoking

and theory, and it presents a wealth of analysis

Eastern and Western traditions, he attempts not so

and comment which leads one beyond this book,

much a synthesis as a wider, more complex view.

as well as inviting repeated and closer reading. As

His focus ensures the “colours of psychological

Marlan declares in his final paragraph, darkness

experience [and] differentiated impelling images”

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

are not flattened and depleted by “categories

allows us a clearer view of this complex and, in

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

many ways, disquieting reality of the world of the

“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 JUNGDOWNUNDER 11

2009 Program July-Nov Saturday, 11 July

Jung, Ecopsychology and the Sacred Dr David Tacey

Page 14–15

Saturday, 8 AugUST

Cinema and Psyche Bruce Isaacs, PhD

Page 16–17

Saturday, 12 SepTEMBER

The Money Panel Jacinta Frawley, Charles Plumridge, and Jonathan Marshall

Page 18–19

WednesDAY, 23 SepTEMBER

Book launch Depth 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 Bean Peter Dicker

Page 26–27

Saturday, 14 NovEMBER

The Christmas Party Following the talk by Peter Dicker Jung Society


Page 28

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 programme of speakers both Australian and international. Certificates of Attendance for professional development hours are available at all events.

Book Launch! Depth Psychology, Disorder and Climate Change

Workshop! If the Shoe Fits: Rethinking Cinderella



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

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

Jung, Ecopsychology Sacred and the

with Dr David Tacey

eco-spirituality and env


oday there are several

in the world (anima mundi), and not

sources for developing an

merely inside the human mind. The

eco-spirituality or ecological

core work in this discipline remains

wisdom. These include eco-

Ecopsychology: Restoring the Earth,

philosophy, social ecology, eco-

Healing the Mind, edited by Theodore

feminism, eco-theology, Romantic

Roszak, Mary E. Gomes and Allen

cultural theory and Jungian

K. Kanner, with forewords by James


Hillman and Lester R. Brown. This talk

Ecopsychology is one of the most


will review the field of ecopsychology,

important disciplines of our time. It has

discuss its sources in Jung and

emerged from the works of C. G. Jung

Hillman, and consider the relation of

and James Hillman, and has followed

ecopsychology to Aboriginal Australia

their passion for discovering psyche

and the local environmental situation.

GROUP TALK SATURDAY, 11 JUL 6.30pm for 7.00pm 484 Kent Street, Sydney

vironmental awareness

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 JUNGDOWNUNDER 15



with Bruce Isaacs



n my work, I explore the meeting place of cinema – as an art form and as a discursive industry – and

to reflect on the human condition. My discussion will focus on an analysis of Jindabyne, Ray Lawrence’s

the ways in which we, as individuals

excellent Australian film of 2006.

and collective groups, make meaning

Jindabyne represents a continuation of

out of our personal and collective

Lawrence’s exploration of contemporary

lives. Contemporary cinema is perhaps

(Australian) subjectivity, and offers a

the dominant mode of personal and

rich and complex text for analysis. This

collective engagement with art, myth,

discussion will explore ways of thinking

religion and other textual systems that

about personal and social conditions

encode our being. As such, cinema

illustrated in the depiction of a

seems to me an ideal point at which

relationship to the nation (Australia), the

GROUP TALK SATURDAY, 8 AUG 6.30pm for 7.00pm 484 Kent Street, SYDNEY

landscape (and the land), the family and

scenes, drawing on my own approach

the community. I will offer a reading of

to analysis of film (as distinct from other

the film in terms of narrative and theme,

textual systems).

as well as a close analysis of several 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 JUNGDOWNUNDER 17

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 Pane with Jacinta Frawley, Charles Plumridge


he current media is full of

considers definitions of money and their

news about the economy, the

implications, how money relates to daily

Global Financial Crisis, budgets

business life and the global financial

and deficits. But how do we really

crisis, and reflects on wealth, status and

think, feel and experience money in

market psychology.

our lives? Tonight a lively panel consisting of a Jungian analyst, a financial analyst and

throughout the world, the ‘magic’ of

an anthropologist speak about different

money – the way it 'wants' to increase

views and myths of money to open up

– as well as reflecting on money as a

a discussion that goes beyond the usual

fractured symbol of the self.

preoccupations and taboos of money talk in our culture. Jacinta Frawley considers what Jung and the post Jungians have thought about money. Charles Plumridge 18 JUNGDOWNUNDER

Jon Marshall discusses the different cultures of money and exchange

Come along and join us for a subversive evening of conversation about money, as you’ve never heard it discussed before.

TALK SATURDAY, 12 SEP 6.30pm for 7.00pm 484 Kent Street, SYDNEY

nel 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 JUNGDOWNUNDER 19

C.G.Jung Society of Sydney – BOOK LAUNCH TM


LAUNCH GROUP WEDNESDAY, 23 SEP 6pm for 6.30pm Gleebooks

Depth Psychology Disorder & Climate Change

49 Glebe Point Rd GLEBE Admission FREE

Edited by Jonathan Marshall 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: Anne Di Lauro Anne Noonan & Julie Macken Bronwyn Goss Craig San Roque David Tacey Glenda Cloughly Jacinta Frawley Jonathan Marshall

Lenore Kulakauskas Marie Tulip Max Harrison and Susan Murphy Pam Stavropoulos Come and join Peter Dicker us in celebra ting the launch of Peter White this highly or iginal and topical b Robert Bosnak ook, along wit h the Sally Gillespie inauguration of Jung Downu nder Books.

There is a large variety of different

avoidance, reflections on disruption in

ideas and approaches in this collection,

dreams and myths, warnings on the

providing a wide appeal for all tastes.

dangers of our immediate responses,

The invited authors were told that we

studies of images, thoughts on the

did not want another litany of dreadful

benefits of a depth psychological

facts about climate change; we wanted

approach, musings on the relationship

reflections on the psychology involved.

between psychology and disorder, and

What we have received are writings

much, much more.

on new ways forward: insights into JUNGDOWNUNDER 21

an exploration of

night soul-journeys through image and sound


here are times in our lives

Using imagery from the Nekyia and the

when all external wisdom fails

Nox I will draw a comparison between

and the only way forward

the metaphors of ocean crossings and

is to discover a new path and new

desert journeys as ‘soul journeys’, and I

strengths within the Self. This is when

will talk about the use of personal ritual

we know we are ready for change

as a doorway to Self Initiation.

and we can confidently undertake the journey of Initiation. Jung named this experience ‘Nekyia’,

Vision Quests and the NOX ritual

the night sea-journey of the soul. He

In indigenous cultures it is usually the

considered it a difficult and dangerous

Shaman who who embarks upon the

experience. In my years of probing

path of Initiation. Through vision quests

another type of night-journey, I have

and spirit journeys, he undergoes the

explored night desert crossings called

necessary ordeals before he can serve

Nox (latin ‘night’). Through undertaking

his culture in the role of spiritual guide

symbolic ritual desert crossings I’ve

and healer.

experienced the opening doorways of


A note about –

In 1984, with the aid of several friends,

perception, rich with mystical images

I created a ritual initiation practice

and sounds of soul.

known as the NOX ritual. Drawing upon

GROUP TALK SATURDAY,10 OCT 6.30pm for 7.00pm 484 Kent Street, SYDNEY

a fusion of shamanic, sufi and qabalistic

a reconnecting bridge across mystical

traditions, I explored the metaphoric

and qabalistic deserts of No-knowledge,

night-desert soul journey. During the

creating a passport rich in the symbol-

last twenty years I have taught the

retrieval of Soul-knowledge. Such night-

NOX as a practicum for exploration

journeys challenge us to be open and

of the Unconscious, and a necessary

to embrace all that self-transformation

step toward Self Initiation (a form of

may entail.

Individuation). The practice is used as

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.

Members $5, Non-Members $20, Non-Members Concession $15 JUNGDOWNUNDER 23

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


In perhaps the oldest


Cinderella story survived for over 1000

and the fantasy of the perfect fit in a

illustration of Cinderella

years? What does it have to say to

relationship. What is it we really desire?

from the early sixteenth

contemporary men and women?

Buying a pair of shoes will never be the

century, Nuremberg.

inderella is one of

envied and being the envious one.

the most popular fairy

We delve into the layers of meaning

stories. Why has the

about fairy godmothers, feet and shoes

Sarah Gibson will lead this workshop

same again.

Cinderella weeps by the

exploring Cinderella from different

hearth after her stepmother

social and psychological perspectives.

small group discussion as well as time

has tossed lentils and

Interpretations of this fairy story take us

for your own reflection. You will be

peas into the cinders and

from rags to riches to escaping abusive

asked to wear or bring along your

ordered her to sift them.

family dynamics. We confront being

favourite shoes.


The workshop will involve large and

WORKSHOP SATURDAY, 24 OCT Time: 10am–4pm Venue: The Centre 14 Frances Street RANDWICK

Cinderella with Sarah Gibson 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. 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 JUNGDOWNUNDER 25

Redand Go

The Alchemy of Crushed Grape &


or reasons that are both

well have its roots in the cultural history

obvious and obscure, wine and

of their making or procurement, as well

coffee have a hold over us that is

as in the psycho-spiritual meanings we

arguably greater than any other food or beverage. These ancient, mysterious and

In our endeavours to explore our almost universal love affair with wine

highly sought after substances have,

and coffee we will need to consider

throughout the ages, nourished both

the dark and essentially mythic origins

body and soul in ways that cannot

associated with their making.

entirely be accounted for by the

We will also explore a plausible

presence of the key psychoactive

correlation or metaphorical association

substances within them: alcohol and

between the crushing, fermenting,


roasting and grinding that is essential

It also appears likely that our passion


have come to associate with their usage.

to the making of wine and coffee, and

for wine and coffee goes beyond any

the tortuous narratives that we find

consideration of taste alone and may

both in Christ’s passion and in the many

GROUP TALK SATURDAY,14 NOV 6.30pm for 7.00pm 484 Kent Street, SYDNEY Followed by the Christmas Party!


& Roasted Bean

with Peter Dicker

transformative processes of alchemy.

spiritual significance. If this is the case,

This will lead us, finally, to consider

it might help to explain the passionate

whether our apparently profane

hold these two beverages continue to

consumption of wine and coffee

have over us.

is at some level actually a kind of psychological ritual, charged with

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 JUNGDOWNUNDER 27


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 canapĂŠs 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

Christmas party



Professional Development Program – Sydney Events 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.

Jungian Analysis: The Self as Process in Theory and Practice Location 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 Individuation Location:

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 or leave a message on (02) 9436 0040. Also see ANZSJA’s Website at

In Memory of Jean McManus

reflections, times, pl

JEAN 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. Jean studied art at East Sydney Technical College

London, tracked Jean down, and together they set

before setting off to London in 1950. There she

up a study group of seven with monthly meetings

underwent analysis – working with Philip and Eva

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

Metman, Vera von der Heydt and Robert Hobson.

1975 the Jung Society of Sydney was born at the

She was a member of the Guild of Pastoral

Inaugural General Meeting at the Quaker Meeting

Psychology and the Analytical Psychology Club,

House at Wahroonga with 17 members present.

and a friend of Ernest Freud. She was involved with

Jean was a great artist who has left a considerable

the pioneers of art and movement therapy, trained

body of work. It is clear that her paintings

as an art therapist, and ran her own Child Care

come from a rich and vital inner vision. They are

Centre in London.

characterised by a subtle radiance of colour and

In 1964 she returned to Sydney, fired with two

an extraordinary quality of light (especially in her

passions: Jungian psychology and art therapy.

later water colours). We saw this in her Exhibition

She subsequently played a leading role in the

reflections, times, places at the Watch House

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

Gallery, Balmain, in June 2001.

of Sydney and the Australian National Art Therapy

Jean was also a great art teacher – not in the

Association. In recognition, she was made a life

sense of teaching art theory or technique, though

member of both societies.

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

In December 1971, Brian O’Gorman, who had written to the Society of Analytical Psychology in 30 JUNGDOWNUNDER

fostering and facilitating creative artistic expression in others, even people who had never picked up

laces a pencil or paint brush. She ran “Practical Painting

older people, helping them to get in touch with

Workshops” for years (from 1989) for the Jung

the light within, which we all carry around often

Society, and in 1994 she organised with Margaret

unconsciously. It is “a treasure in earthen vessels”

Penhall-Jones a very successful group exhibition

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

entitled Ins and Outs of the Psyche – An Unusual Art life in all things”, (C.G. Jung, CW 14, p. 432). Show at Blavatsky Lodge. Jean worked extensively with people in old age,

Physically healthy to the end Jean struggled with a developing dementia in her last months. Among

including at the Sacred Heart Hospice Darlinghurst.

her papers her friends found a long prayer of

She regarded old people as “the guardians of the

thanks, written some years before when she was

mysteries” and as “psychic historians”. She helped

approaching old age. It begins with “I am grateful

them get in touch with the creative spirit within

for my life…”, then enumerates many factors

themselves, to bring out the reality of the inner

which fill her with gratitude. She proceeds to ask

life of visual imagery at a time when outer life for

for help in dealing with some shadow aspects in her

them was floundering. As John Layard expresses it

personality and life, of which she is very conscious.

“the personality may expand internally as it decays

This beautiful prayer was printed in the booklet for

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

her funeral.

psyche, especially in old age, seems to be important

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

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

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

would seem to be a logical continuation of the

experience which she seemed to embrace with

psychic life of old age, where with increasing age,

conscious awareness - perhaps going to the “light”

contemplation, and reflection, the inner images

which she had so often shown in her beautiful and

naturally play an ever greater part in human life”

numinous paintings.

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

Terence McBride, Jungian Analyst

Jean acted like a psychic midwife with these JUNGDOWNUNDER 31

C.G.Jung Society


of Sydney

C.G.Jung Society of Sydney New 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.

General Enquiries June Reynolds: Tel. (02) 9290 1519

History & Aims

Membership & Bookings

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.

Lucy Davey: Tel. (02) 9572 7210

Lenore Kulakauskas: Tel. (02) 9365 7750

Library enquiries

Membership Annual Membership entitles you to: • Discounts at all our monthly Talks and Lectures • Borrowing from our Library, which includes books, journals, cds, dvds & 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 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:

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 image means

Executive Committee

Member: Bo Roberston

self-digester or self-digesting one.

President: Sally Gillespie

Member: Lesley Hamlyn

The self-digesting Ouroboros

Vice President: Yolanda Waldman Advertising: Louise Fanning

slays itself and brings itself back

Treasurer: Marcel Abarca

to life. It illustrates the principle

Bookshop Officer: Jon Marshall

Secretary & Librarian: Lucy Davey Recording Officer: Tori Collins

of human creativity and the

Ass’t Librarian: Maylin Tan

Honorarium: Lenore Kulakauskas

development of personality as it

Liaison Officer: June Reynolds

Art Director: Tim Hartridge

devours itself and generates itself.


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 invites you to learn more by visiting her online at

Noticeboard DISCLAIMER


The 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: Email:

Marcelle Lawrence, B.Ec.Ll.B (Hons.) ANZSJA, IAAP Trained at the C.G.Jung Institute of Zurich, her professional career in Australia includes 20 years working in the therapeutic community. Her interests encompass mythology, art, poetry and creativity, and the role that culture plays in shaping the bodymind of the individual. She works with sandplay, dreams and images in exploring unconscious processes. Her private practice is in Paddington. Phone (02) 9361 3283

BodySoul Workshops with Joan Harcourt Starting 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:

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

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 Jung Society Members are offered a 10% Discount on all purchases Email:


C.G. Jung Society of Sydney wishes to thank: Australasian College of Natural Therapies for the generous donation of meeting rooms. 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.


BOOK LAUNCH Wednesday 23 September

for details see page 20

2009 PROGRAM Saturday, 11 JulY

Saturday, 10 OctOBER

Jung, Ecopsychology and the Sacred

Exploration of Night Soul-Journeys

Dr David Tacey

Tim Hartridge

Page 14–15

Page 22–23

Saturday, 8 AugUST

Saturday, 14 NovEMBER*

Cinema and Psyche

Red + Gold: Alchemy of Crushed Grape & Roasted Bean

Bruce Isaacs, PhD Page 16–17

Peter Dicker

Page 26–27

Saturday, 12 SepTEMBER

The Money Panel

Saturday, 14 NovEMBER*

Jacinta Frawley, Charles Plumridge,

The Christmas Party!

and Jonathan Marshall Page 18–19

Following the talk by Peter Dicker Jung Society

Page 28

Book launch!



Saturday, 24 OCTOBER

Depth Psychology, Disorder and Climate Change

If the Shoe Fits: Rethinking Cinderella

Jung Society at Gleebooks, Glebe Page 20–21

Sarah Gibson

Page 24–25

Jung Downunder - July - November 2009  

C.G. Jung Society of Sydney contains program of events, news, talks, reviews, workshop information. Discussion forum of the ideas of the Swi...

Read more
Read more
Similar to
Popular now
Just for you