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The C. G. Jung Society of Queensland
Newsletter July - September 2004


The C.G. Jung Society of Queensland




Newsletter                                                                       July - September 2004, No 40



Presidents Letter



Dear Reader,

Alchemy and Inspiration



Although there have been many passing references to alchemy in our talks over the years, Jonathan Marshalls presentations in July may be the first, at least in recent years, to focus solely on alchemy. Another modern proponent of alchemy as a therapeutic process, Robert Bosnak, will present a workshop on dreams in April, 2005.



Alchemy was originally a process in the middle ages whereby chemists, in their laboratories, sought to find a way to transmute base metals into gold. Jung realised that their work was as much or more about entering a process in which they themselves became transformed. The mixing of substances in the laboratory provided a language and an outer world ritual that reflected the inner process. (The Catholic mass, with its transubstantiation of bread and wine into the body and blood of Christ is an example of the alchemical process.) The metaphorical concepts of the alchemists are a core element of modern analytical psychology.


The study of alchemy occupied much of Jungs thought in the latter part of his life. Alchemy for him filled the missing link in his theory of the evolution of the Western psyche. Jungs personal and professional relationship with Toni Wolf was profoundly changed when he insisted on making alchemy the primary focus of his work and she felt that the study of alchemy would be a mistake for him. Jung himself knew he was going out on a limb with alchemy even for him, already on the outer of conservative Swiss society. I think his foray into alchemy showed tremendous courage and commitment to his own inner journey.


That type of commitment seems to me to be the essence of Jungian psychology. After all, what was his life except a commitment to his inner journey? His psychology provides a map of the psyche that any of us may use but the journey is still an individual one for each of us. I believe Jung said he never wanted to be a Jungian just as Karl Marx never wanted to be a Marxist. (His namesake, Groucho Marx, never wanted to belong to a club that would have him as a member!) What they seem to have wanted was to live their own lives as fully as possible, to go beyond the restrictions imposed by society or circumstances. Jung certainly did that. I feel this is what we admire in him. And in turn this is what he inspires in us.


Best wishes,


Frank Coughlan



C.G. Jung Society of Queensland, 74 Camp St., Toowong, Q 4066. Tel: 3371 1285



Upcoming events at the Jung Society


July 2004

Alchemy, Jung and History

A presentation by Jon Marshall


Thursday July 1, 2004 7:30-9:30 pm

 St Marys Community House, Merivale St, Cn of Peel St, South Brisbane

Members and concession: $5; non-members $10


Jung both revolutionized and made respectable the study of alchemy, by suggesting that the obscurity and oddness of alchemical works expressed universal unconscious processes also active in contemporary people with no interest in, or knowledge of, alchemy. This suggestion enabled Jung to further illustrate and develop his ideas about 'individuation' and dreaming, and, as a result, alchemy and its images became central to his mature work.

Since Jung's day there has been a great deal of research into the history of alchemy and it is now helpful to see how well Jung's ideas hold up in the light of this research. This talk aims to sketch some of the ways that Jung and the Post-Jungians (such as James Hillman), refer to alchemy in their writings and work, and to elaborate these ideas within more recent developments in the understanding of alchemy.

Jon Marshall is a researcher who focuses primarily on the analysis of underground, or hidden, traditions in the West. He has written an M.A. on the history of alchemy, and a Ph.D. on the ways that people have used the Internet as a base for new kinds of social activity. He has long been interested in exploring the social implications of Jung's thought.






Jonathan Marshall and Sally Gillespie

Alchemy and the Material Imagination in Transformation


Saturday 3 July, 9:30 am to 4:30 pm,

 Hillbrook Anglican School, 45 Hurdcotte St., Enoggera

Cost: Members and concession - $60; non-members $70; Very low income - $40

Please bring lunch to share and an esky if you have one.

The Workshop will be divided into four sections:

1) The development of Jung's theory. This will consider how Jung's theory of alchemy developed across his work, and how he used it to solve problems of psychological transformation.

2) The Materiality of Alchemy. We shall look at a series of alchemical images and the text that accompanies them to get a sense of how we might work with alchemical images, and the senses of substance, to embody forth the imagination.

3) Furthering imaginal work. We shall explore the ways that certain types of material effect the imagination. The tools of the psyche are images and associations. We access them through smells, sounds, tastes, touch and memories.  Even dreams are embodied through these forms.  The imagination is both limited and transformed by the elaboration of these kinds of material.

4) Matter as transformative. For this section we ask people to bring with them an object or image which symbolises an important aspect of their lives. We will experiment with what happens when we work with this object through an imaginative and alchemical process. Other kinds of art materials and substances will be provided to help people experience the transformative creativity of their psyches.



August 2004


Money and Psyche

A presentation by Janeil Smith


Thursday August 5, 2004 7:30-9:30 pm

St Marys Community House, Merivale St, Cn of Peel St, South Brisbane

Members and concession: $5; non-members $10



Money is a psychic reality and as such gives rise to divisions and oppositions about it, much as other fundamental psychic realities of love and work, death, sexuality, politics and religion are archetypal dominants which fall easily into opposing spiritual and material interpretations. Moreover, since money is an archetypal psychic reality, it will always be inherently problematic because psychic realities are complex and complicated. Therefore money problems are inevitable, necessary, irreducible, always present and potentially if not actually overwhelming. Money is devilishly divine.                                                                                                                              James Hillman


This evening will be an opportunity to focus on our relationship with money. Janeil will present information from a variety of sources relating to money from a Jungian perspective. The evening will allow the vexed question of money to be discussed in an interactive open forum type format.


The aim of the presentation is to facilitate a greater awareness of the role that money plays in peoples lives. As money is a medium of exchange, there is a need to examine more deeply the other aspects of the financial interaction that happens between the people involved. We will examine what cultural influences, shadow material, complexes and archetypes are at play in our psyches when money is an issue.


Janeil Smith  has a degree in Financial Administration  from the University of New England, a Graduate Diploma of Education (Adults) from the University of Technology, Sydney and a diploma in the Artistry of Psychotherapy. She has a passion for Jungian Psychology and has continued private study in this field for the past 12 years, as well as being in therapy with Dr. Anne Noonan, Jungian Analyst in Sydney over a six year period. Janeil is the mother of three grown up children and lives on the Gold Coast.


September 2004

Psychological Types


A presentation by Don Siebert



Thursday September 2, 2004, 7:30 9:30

St. Marys House, Cn Merivale and Peel Sts, South Brisbane

Cost: Members and concession: $5; non-members $10



Carl Jungs work Psychological Types was published in Zurich in 1921: the English translation was published in 1923. In Jungs countless impressions and experiences as a psychiatrist over twenty years, he abstracted from this practical work an understanding of certain patterns operating in the individual person.

In Psychological Types Jung presents two attitudes oriented towards the outer world: Extraversion is an outward turning of psychic energy towards the outer world, whereas Introversion is an inward turning of psychic energy into the subject, which is self.

There are two processes for perceiving reality: these are the functions of Sensing and Intuition. In coming to conclusions on the data the individual has gleaned there are the judging functions of Thinking and Feeling.

The Individual has an innate preference for one of the alternatives of the orientation and two of the functions. Each choice is dichotomous: one is preferred to the other at a point in time. Yet there is a tension between the opposites and psychic energy flows in movement and counter-movement by way of compensation.

The evening will present an opportunity to explore Jungs exposition of Psychological Types.

Don Siebert has undertaken post-graduate studies in Religion and Religious Education and in Interpersonal Psychology at Fordham University in New York.

Don has worked professionally in Tertiary and Adult Education for over 25 years. During that time he has conducted Personality Type Workshops for over 10,000 adults. Don was foundation President of the Queensland Region of the Australian Association for Psychological Type and national President of the Association. For eight years he conducted one of four Accreditation Training Programmes in Australia for presenters of Psychological Type using the Myers-Briggs self-report Type Indicator.







Patrick Burnett is a Jungian analyst (ANZSJA, IAAP, PACFA) from Sydney who is moving to live in the Byron Shire in September. He completed his analytical training at the C. G. Jung Institute in Zurich and is currently the vice-president of ANZSJA and a supervising analyst with the ANZSJA - C.G. Jung Institute.


Patrick intends working one day a week in the Brisbane/Gold Coast area in individual therapy and analysis. He is also interested in setting up an on-going analytical psychotherapy group. For more information call 0439945042.


September 2004


Intensive Journal Depth Contact Workshop

A Weekend Workshop led by Kate Scholl




Saturday and Sunday September 4 and 5, 2004

Time:                Saturday 9 am to 5 pm, Sunday 10 am to 4:30 pm

Where:              Hillbrook Anglican School, 45 Hurdcotte St., Enoggera

Cost                 Members and concession $130, Non-members $150


 This workshop
                                    follows the Life Context workshop that Kate conducted here last year. It is open to those who have already done the first
                                    workshop, either last year or on another occasion. 
Discover the wisdom deep within you and the beauty of your
                                    life in the company of others. 
The workshop introduces the Ira Progoff method of journal writing that opens up new insights
                                    and enables you to live more deeply connected to your centre.
The Intensive Journal offers a means of making our
                                    inner life real and actualised in our outer life. 
We do this by exploring our life in its many aspects, our life history,
                                    our relationships, our work, the groups and organisations and hobbies that 
we give our energy to or have given
                                    energy to in the past. It is by exploring these in an  'atmosphere of depth' where
each person does their own writing and includes in that time 'twilight imagery' and meditations which access the depth.
Ira Progoff
                                    wrote the first doctoral dissertation in the USA on Carl Jung at the New School for Social Research in the 1950's 
and then received
                                    a fellowship to study in Zurich with Jung. Jung was most impressed with his work and encouraged him in the development of
                                    the Intensive Journal.
Kate Scholl is the executive director of the Eremos Institute and the only active accredited Intensive
                                    Journal Consultant living in Australia. 
She invites people interested in knowing more about the Intensive Journal to visit the
                                    website of Dialogue House in New York 
for more information on Progoff's work (, or visit the Eremos Institute website ( for the workshops on offer in 2003.
 Intensive Journal is a registered trademark of
                                    Ira Progoff and is used under license by Dialogue House

For more information please phone Marie on 3371 1285. To reserve your place, please return the booking form on page 11 of this newsletter. Morning and afternoon tea will be provided. Please bring lunch to share (and something to keep it cool).



Book Review



The Psychology of Kundalini Yoga: Notes of the Seminar given in 1932 by C. G. Jung
Editor: Sonu Shamdasani . Princeton University Press, Princeton, N.J. 1999. Bollingen Series XCIX 192 p.


In his introduction, Sonu Shamdasani says that, Kundalini yoga presented Jung with a model of something that was almost completely lacking in Western psychology - an account of the developmental phases of human consciousness.  (p. xxiv)

Jung tells us that Tantric yoga, the elaboration of thousands of people and untold centuries .. is a really invaluable instrument to help us in classification and terminology and to create concepts. (p. 97)

He elsewhere says that the understanding of the chakras, Gives us the most differentiated forms and concepts by which we are able to express the chaotic experiences that we are actually undergoing. (p. 99)


The evolution of consciousness is one of Jungs fundamental concepts, and is in evidence explicitly and implicitly throughout his work. And while there are many Western sources such as biology, palaeontology and geology that imply that consciousness evolves, it was Jungs study of the chakras that provided him with a model by which consciousness can be seen to emerge in stages, following a recognizable and coherent evolutionary pattern. It was this understanding that provided the basis for one of Jungs most illustrious students, Eric Neumann, to write his Origins and History of Consciousness, which is the seminal work in this area.

Whilst Jung saw the transformation of consciousness as one of continuous development, (p. 58) he explains that, each cakra* is a whole world (p. 13) and that we human beings occupy one of the intermediate worlds in the overall evolution of consciousness.

Anaharta, the heart chakra, with its characteristic ego consciousness, has awakened in association with the emergence of urban culture. Post-industrial, post-modern culture has seen the opening of Vishuddha, which is about intuition, communication and coming to recognise our neighbour as our self. But Jung points out that particularly in the West, our ego-consciousness is not well integrated and with the consciousness of the preceding three chakras, let alone with the higher three, so that our awareness exists as a series of complexes, of which the ego is the dominant one. He says:

Taken from the standpoint of the chakra system, then, we can see that .. our culture is only a personal culture, where the gods have not yet awakened from sleep. Therefore we have to awaken Kundalini in order to make clear to the individual spark of consciousness the light of the gods. (p. 68)

He adds:

Our actual existence, this world, is a sort of a womb, we are mere beginnings, less than embryos, we are just the germs that have still to become. We are not meant to stay in this condition. (p. 24)

The medium through which the overall process works itself out is the individual. This is true for all levels of consciousness, including human evolution, where each individuals development repeats the whole evolutionary process up to and including the conscious level of the culture in which the individual lives.

In the very center of this field of consciousness are germs of something that points to a different kind of consciousness, the spark that points to another conception of life... and the great, important things are high above it and are still to come... The unconscious contents are slowly
becoming conscious. (p. 25)

Jungs own experience, and his study of wisdom of the mystical traditions such as Kundalini, gave him the awareness that the incomplete consciousness associated with each chakra eventually drives individual and culture to transform to a higher level. He tells us that there is:

Something in you, an urge .. a leading spark .. that forces you .. toward the next center. And that is Kundalini .. something which is superior to your will. If that living spark, that urge, that need, gets you by the neck, then you cannot turn back. One wants to go back .. but .. a dragon bars the way. The dragon is Kundalini .. the divine urge. (p. 21)

As to the origin of this urge, Jung writes elsewhere (Jung, 1933, p. 43)

It is from the Self, God within us, that our psychic life seems to have sprung right from the very beginning, and it is in that direction that all the supreme, ultimate goals in life seem to strive.

At all times and in all places, the Beloved cries, I seek the one my heart loves. (The Song of Songs)

In the human phase of the evolutionary process as we have lived it so far, we can watch the unfolding of the Kundalini stages up the chakric tree to our current state of consciousness.

First the belly-consciousness of the primitive developed, and he only noticed what set heavy on his belly or in his stomach. Paul still said, The belly is your God. Then the diaphragm-consciousness of the Homeric person developed, and he felt his emotions. This was expressed in states of respiratory tension and in changes in heartbeat. ... Only the contemporary person can say, Now I am thinking. The visuddha center expresses the word. (p. 86)

From that point, Jung goes on to examine in detail the way the evolutionary / developmental levels of consciousness emerge with the opening of each higher chakra. In the process, he elaborates on one of the vital concepts that his methodology gave the western world; that symbols are the living energy of the emerging archetypes of a particular chakra:

The symbols of the cakra, then, afford us a standpoint that extends beyond the (current) conscious. They are intuitions of the psyche as a whole, about its various conditions and possibilities. They symbolize the psyche from a cosmic standpoint. It is as if a superconsciousness, an all-embracing divine consciousness, surveyed the psyche from above. (p. 67)

In this way he shows us that we in the West have evolved to our current state with the first four chakras operating as complexes in most people, and the fifth chakra being activated to varying degrees in many others. At the same time,

Our Western symbolism (is) far from the absolute perfection of the East. ...We are at this stage in the rough experience and the raw ordinary material; we are far from any differentiation - we are only just beginning to see that we have certain experiences that approach that kind of symbolism. (p. 67)

He points out in this context that:

We are few in number compared with the people who have an entirely different point of view as to the meaning of the world. (p. 24-25)

Nonetheless, there are also among us Westerners many people who have the psychic abilities of the sixth chakra. Jung further talks of the experience of momentary activation of the seventh chakra, which nearly all people have from time to time, as the source of our religious or spiritual experiences.

Even if we recognise that there is a non-ego experience, it is a long way until we realize what it might be. These experiences are called mystical because the ordinary world cannot understand them. .. But what it calls mystical is simply not the obvious. Therefore the yoga way has always been a secret, but not because people have kept it secret. The real secrets are secrets because nobody understands them. One cannot even talk about them, and of such a kind are the experiences of Kundalini yoga. (p. 28)

Jung parallels the symbolic systems of the West to transform consciousness with those of Kundalini yoga.

The cakra symbolism has the same meaning that is expressed in our metaphors of the night sea journey or climbing a sacred mountain, or initiation. (p. 58)

In our own time, the emergence of analytical psychology is our perfectly genuine naive attempt in the same field (tantric yoga) with different means, according to our different temperaments and attitudes, (p. 95) thereby opening Western culture to the understanding necessary to transform our consciousness.


Rob Brown




Jung, C.G. (1999). The Psychology of Kundalini Yoga
Jung, C.G. (1933). Dialectics of the Ego and the Unconscious
Bible. O.T. The Song of Songs



                           JOURNEY TO THE INNER SELF





The same spirit pervades all seekers for truth including those seeking scientific truth.  The scientist does not begin with knowledge but with faith that knowledge can be found.  Jung himself began his work with certain intimations of the reality of the unconscious.  His own experiences, his dreams, the intimations from his soul, led him to defy collective opinion, and, with no outward support for his research, he arrived at a knowledge of the existence of the collective unconscious.  This type of faith is of the soul and not the blind, childlike faith which encourages people to remain ignorant children, of which Jung was so critical.  For Jung the path to healing and wholeness lay not in blind faith but in the knowledge that comes from faith in the reality of one's intimate inner experiences.


Soul-type faith yearns for knowledge and impels us to search diligently for truth.  Knowledge strengthens faith. That faith and knowledge are partners in one process is not to be wondered at since they have one and the same source in God, who inspires the faith of the soul and teaches us the way of understanding.


The spiritual process of development involves a complex relationship among faith, knowledge and love.  It may begin as the process of acknowledging God within one's innermost being initiated by faith and following the energy and longing of the soul with perseverance. This process is increased through love and leads to knowledge gained through intimate experience and a fuller experience of God.


In psychology there is a great emphasis on knowledge.  Both Freud and Jung say that if people only knew what forces shaped their personalities and knew what lay in the unconscious, healings would result. Making the unconscious conscious is the hallmark of all depth psychology and "the truth will make you free" is the maxim under which the psychotherapist proceeds.


In contrast, for the most part, faith is disregarded as a factor in psychotherapy, as psychotherapy is regarded as a science and faith is a religious term.  Faith is often seen as the enemy of attempts to come to self-knowledge. Jungian psychology, which stresses the merits of arriving at inner knowledge and identifies it with the meaning and purpose of life in contrast with faith, often sees faith opposed to knowledge.  Faith is seen in its narrower context of emphasis on blind belief, and equally blind repression, and is contrasted with the interior insight and transformation of the depth-psychological process.


With the spiritual journey, the inner experience of love, which draws the soul on in the search for meaning and purpose in life is the grace of God.  This is a freely given power, which restores our relationship with God, heals the soul and comes as a free gift.  In the Christian perspective, God saves us from a psychological moral condition from which we cannot extricate ourselves.  The idea that Christ died on the cross for our sins and weaknesses is a powerful statement about the grace of God. The symbol of the cross, forgiveness and love are mysteries to be grasped and accepted as one goes through a process of change and a renewal of consciousness that amounts to something like a transformation into the likeness of God. These are mystical teachings, which say that we are mysteriously transformed by a profound union with Christ. To be transformed via a mystery is highly experiential and occurs through the life-giving change of one's being and consciousness in an individual way.


The cross points to the central Christian mystery, which is like a developmental progression into the fullness of our humanity and toward a union with God, these two processes being inseparable. In Jungian terms, the cross in its fourfoldness is a mandala, a symbol for wholeness.  The pain of the cross expresses the difficulty and painfulness of the process of psychological and spiritual transformation.  Each one must carry his or her own psychological burden and suffering in order to become conscious.  With the concept of Christ's atonement and union with Jesus, the Christian goes through this process with, in and through Jesus, as a safe container which helps to avoid the danger of ego inflation.


God's gift of healing the soul is visible to the psychotherapist who, if not succumbing to inflation and managing the transferences appropriately, realises there is grace which comes from a Higher Power that can heal what no human being can heal. Psychotherapists, therefore, can lead clients to trust their own inner self with faith, knowledge and love.


Talk to me



                                        From the Librarian

Marie Sinclair:


Additions to the Library



From Spring Publications:


Title                                                                   Author

Power in the Helping Professions                        Adolf Guggenbuhl-Craig


Jill Mellick, Jungian-oriented psychologist in private practice in Palo Alto, California, donated the following while on a recent visit to Queensland:


Coming Home to Myself                                      Marion Woodman & Jill Mellick

The Worlds of P'Otsunu                                       Jeanne Shutes & Jill Mellick


And a few selected by the committee:


The Hero Within                                                  Carol Pearson

On the way to the Wedding                                 Linda Schierse Leonard

Beyond the Mist                                                 Peter O'Connor


Notes on Borrowing

Only financial members may borrow from the library a maximum of two books for a maximum period of two months.


Please call on (07) 3371-1285 or send an email to the above address, if you would like to come over and browse through the library or have any of the books brought to one of our monthly meetings.


Marie Sinclair

Bulletin Board




Jeff Power lectures on the Gold Coast, 7 pm to 9:30 pm, C.W.A Hall, Ventura Rd, Mermaid Beach (left off southbound G.C Highway). Cost: $10 per individual lecture payable on the night.


  • Meeting the Soul Bird: An intro to the Empathic Imagination Thurs 22 July

        Poetry of the Soul: An introduction to Dream Work Thurs 29 July

        Revisioning the Darkness: Listening to Depression Thurs 5 August

          Damn the Rationalists Full Dream Ahead: Cultural Story as Suicide Prevention Thurs 12 August

  • Trickster and the Subversive Imagination Thurs 2 Sept
  • Spirit or Plonk? Towards an Australian Spirituality Thurs 9 Sept
  • Politics and Psyche: Bringing together the Inner and Outer World Thurs 16 Sept
  • Community Dreaming: What might the Future Hold? Thurs 23 Sept


Phone/email: Please confirm your attendance by phone/sms 0400146120 or via email




       Animal Imagery

2nd Australian Festival of the Animals, Camp Bornhoffen, Numinbah Valley, Gold Coast hinterland.

Friday evening  25 June to Sunday 27 June, 2004. Workshops include Yoga, the chakras and animal imagery, Art and animal imagery, Origami and animal imagery, and Embodied Dream Imagery.

Cost: $170 covers delicious meals and accommodation.

Contact Frank Coughlan on (07) 3356 1127; e-mail







Kate Scholl Intensive Journal workshop Saturday and Sunday September 4 and 5

I wish to reserve a place at the Kate Scholl workshop.

I enclose a cheque payable to the C.G. Jung Society of Queensland for $ ___________

(Members of the C.G. Jung Society of Queensland: $130,  Non-members: $150; Concession: $130)


Name:      ____________________________________________________________________________


Address: ____________________________________________________________________________


____________________________________________________________    Postal code: ______________


Telephone:   Work:_____________________________   Home: ___________________________________


E-mail: __________________________________________________________________________

Please return this form and your cheque to: The C.G. Jung Society of Queensland, 74 Camp St., Toowong Q 4066.




About the C.G. Jung Society of Queensland


The C.G. Jung Society of Queensland is committed to furthering awareness of and reflection upon the writings of the Swiss psychologist Carl Gustav Jung (1875-1961). The Society promotes an understanding of Jungs work through the exploration of its psychological and spiritual applications to the individual journey and interpersonal relationships, and by considering the ways in which Jungs writings and ideas can contribute to the healing of modern society.


The Society does this through offering monthly presentations, occasional workshops and small groups, all of which are open to both members and non-members.  Monthly presentations are held at 7:30 pm on the first Thursday of each month, from February to December, at St Marys Church Hall, corner of Merivale and Peel Streets, South Brisbane. The venue is within walking distance of the South Bank bus station and South Brisbane station. Off-street parking is available in the churchyard.


Established in 1982, the Society is a non-profit and non-professional association.  The Societys events are attended by people of all ages and all walks of life.


Members of the C.G. Jung Society of Queensland are entitled to:


(                   reduced admission fee to monthly presentations and workshops

(                   use of our library of Jungian books

(                   our quarterly newsletter


Annual membership costs $30 ( $20 concession/student/pension; $45 couples/family; $10 newsletter only)







C.G. Jung Society of Queensland - Committee for 2004


President                               Frank Coughlan                  3356 1127  


Membership Secretary      Anne Di Lauro                      3511 0167  


Minutes Secretary               Tanya Jackson                    3857 0797        


Treasurers                            Paul den Ronden                                0407 691 875

                                                Janeil Smith                         5531 8340


Events coordinator              Rob Brown                            3879 9499  


Workshop coordinator        Brigitta Beer                          3878 3287  


Publicity                                 Krystyna Soler                      3372 2379  


Librarian                                                Marie Sinclair                      3371 1285  


Newsletter                             Anne Di Lauro                      3511 0167  





*  Cakra is the preferred spelling in this text, rather than the more commonly used chakra.