you will know that Jan Cattoni, a documentary film-maker friend of my partner Robyn, has documented our life
journey since the death of our daughter Maeve. That documentary is now complete and will be broadcast on SBS
and on the main Irish TV channel, RTE, sometime in the coming months.
two and a half years ago, in the painful haze that was the immediate aftermath of Maeve’s death at age ten, I wrote
to you, from a Jungian perspective, about my experience. I wrote about the experience of her sudden accidental death as a
Persephone and Demeter experience. I wrote about Maeve’sdream, told to Robyn during their last
time together, a dream about our family in a railway station, about Maeve going on a separate journey, about, in her words,
“going home”. In the next letter, I wrote that in the same dream, Maeve had been waiting for her imaginary cat
companions, Nut and Net and about how we realised that these were the names of Egyptian archetypal mother and
warrior deities whose roles included accompanying the souls of the dead on the journey into the next world.
InIn this symbolic way and in retrospect, the dream
pointed clearly to the event ththat would follow it, her death, though of course, not in a way that could have eenabled us
to predict the event in advance.
cannot emphasise enough how this dream message brought us solace in our grief. How? As a Jungian, to consider the elements
of the dream mentioned above is to somehow sense that the great mother would carefully transport Maeve’s soul to whatever
would be its destination. In the dream, Maeve was waiting for her companions, Nut
and Net, before she would go on the train “to home”. Presumably,
the waiting period ended and the deities arrived next day at the time she died.
In addition to Maeve’s dream, Jungian themes have permeated
the journey of our lives in the two and a half years since her death. The documentary-making itself was a Jungian process
of healing. Although Jan is not overly familiar with Jung
from a theoretical point of view, her approach to film-making is entirely Jungian. From the outset, she described the documentary
as self-creating. All we had to do was hold it and let it evolve without force, giving it form in the gentlest way possible.
Jan’s interviews in the first six months were not question and answer sessions but more opportunities for us to speak
freely about our inner experience. The documentary, in part, uses imagery from Maeve’s fantasy world, as developed by
Robyn in a children’s novel and by Jan on the screen, to express something of Maeve’s nature and of our relationship
to her, both when alive and now after her death. It expresses too something about changes in our inner world, necessary adjustments
to our new circumstances.
to meet every month or two with Maeve’s friends, also known as the Bumbletown Council. Robyn, with my help, facilitated these days of fun, games as well as creative reflection on the death of their
friend. A team of young editors for Robyn’s novel formed. They followed critically The Marvellous Adventures ofPatsi Zipping, a character
based on Maeve, who spends much time on Planet Creature. A website full of creativity has emerged providing an outlet
for further artistic and creative ventures.
might say that our lives since the death have been permeated by processes of active imagination.
I had a dream recently, around the time the completed documentary was handed over to
SBS. Robyn and I are at a city harbour, slightly reminiscent of Sydney but with
the feeling of Brisbane. We stand high up above the river on a deck from which we can view the wide river mouth.
I see four little sailing boats, part of a youth sailing club at the end of a Sunday morning sailing event in the river. They
should be returning to the boathouse but they make a sudden decision to move away out into the wide river. They are four but
I know that they are also a unity. They move as one. A storm arises, exhilarating and not too threatening if we take the right
steps. I cannot see very clearly but I become aware that the four boats have become one, now a single boat, a lifeboat returning
safely to this shore of the river.
suggested that the four could be the four of our family including Maeve. We take a different course moving out, through the documentary, into the vulnerability of the
mid-river, visible to all. Perhaps the storm has to do with the energy of feedback, some positive and some negative, that
we will receive from our friends and from the public who view the documentary. The “life”boat speaks for itself
as an outcome.
Upcoming events at the Jung Society
The Making of a Documentary: After Maeve
Robyn Brady and Frank Coughlan
Thursday April 6, 2006
St. Mary’s House, Cn Merivale and Peel Sts, South Brisbane
Members and concession: $5; non-members $10
Robyn Brady and Frank Coughlan show excerpts and talk about the process of being the subject of a documentary about
their lives during the two years after the death of their daughter Maeve. She was killed in a road accident in November 2003.
From a Jungian point of view, their experience shows how imagery and creativity played such an important role in their journey
of healing. The documentary was produced by Big Island Pictures and funded primarily by SBS and by the Irish broadcaster,
RTE. See www.planetcreature.com for more about the creativity projects surrounding Maeve's death.
is President of the C.G. Jung Society of Queensland. He holds a Social Work degree from TrinityCollege,
Dublin, has worked in Irish Child Protection Services and as a supervisor
of counsellors at Kids Help Line in Australia.
He is in private practice in Brisbane specialising in imagery as a therapeutic process.
Robyn Brady is a Paediatric Emergency Consultant at the Mater Children’s hospital in
Brisbane. She is also a writer currently completing a fantasy novel,
The Flying Cat Ambulance Brigade and The Marvellous Adventuresof Patsi Zipping, for children and young teenagers.
Robyn is a long-time collector of lullabies andhas a particular interest in
their social and cultural meaning in societies around the world.
Carl Jung and the Great Themes of Spirituality
A presentation by Patrick Oliver
Thursday May 4, 2006
St. Mary’s House, Cn Merivale and Peel Sts, South Brisbane
Members and concession: $5; non-members $10
"The destruction of the God-image is followed by the annulment
of the human personality."(Aion, Collected Works 9ii, p.109)
Jung’s professional life begins in the corridors
of the Burgholzli Mental Institute in ZurichSwitzerland in 1900. The scope of his life’s work is breathtaking,
yet the underlying theme of all his writing and investigations is that the human being needs to be connected in conscious
awareness to her or his spiritual nature, and that the soul dies when not in a living connection with the numinous. To live
apart from this awareness is to lay open the way into neurosis and eventual destruction.
In this presentation, Patrick
Oliver will look at the great themes that run through the world’s spiritualities, and how Jung’s writings can
throw light upon these perennial truths. Seven of these themes will be examined, together with some “signs of maturing”
that can help to highlight how these themes and Jung’s writings flow together.
Patrick Oliver works freelance in spirituality. He conducts retreats and workshops around South-East Queensland and
beyond, and works full-time in spiritual direction. He is also a sessional lecturer in spirituality at AustralianCatholicUniversity
at Banyo. He received a Master of Arts in Studies in Religion from University of Queensland
in 1994, and a Doctor of Philosophy from GriffithUniversity in 1999. He is a past President of the C.G. Jung Society of Queensland. Patrick’s
books are The Track Back: the Spirit in Australian Creation (1993) published by
St Paul Publications; Drinking Deeply: Learning to Listen to the Song of Your Soul
(1999), Getting Out of the Way: the Essence of Spirituality Put Simply (2002),
and A God to Fall Into: Seven Echoes of the Great Adventure of Living in the Heart
of God (2005), all of which are self-published.
It is my sad task to inform you of the death on January 18 of Don Siebert. Don was a former President of the Australian
Association for Psychological Type and a Type practitioner for over 25 years. With his charismatic presence, infectious
enthusiasm and his inspirational use of resources, this gifted teacher spread the Gospel according to Jung to over ten thousand
people. Not long after addressing members and guests of the Society in April
last year, Don generously donated a significant quantity of Type and Jungian publications to our Society. His funeral was
held at St Mary's Catholic Church, South Brisbane on January 24, 2006. May he rest in peace.
Frank Coughlan President
The Shaman Archetype: Certain Uses and Abuses
John Merchant, Jungian Analyst
Saturday 13 May,
Where: Rosicrucian Centre, 156 Norman Avenue, Norman Park
and concession: $60
Information: 3511 0167
reserve your place, please return the form on page 11 of this newsletter
"… the shamanistic techniques in themselves often cause the medicine-man
a good deal of discomfort, if not actual pain. At all events, the 'making of a medicine-man' involves, in many parts of the
world, so much agony of body and soul that permanent psychic injuries may result. His 'approximation to the saviour' is an
obvious consequence of this, in confirmation of the mythological truth that the wounded wounder is the agent of healing, and
that the sufferer takes away suffering."
CG Jung (1956/1990) "On the psychology of the trickster-figure"
in Archetypes of the collective unconscious, CW 9i, London: Routledge and Kegan Paul.
Shamanism seems to be a cross-cultural magico-religious phenomenon to do with native healers who in altered
states of consciousness communicate with a transpersonal realm through spirit journeys to upper or lower worlds thereby gaining
information for the healing benefit of their socio-cultural others.
What is intriguing about the call to this shamanic vocation is the pre-initiatory illness of substantial personal
derangement from which shamans exact a healing. The subsequent "mastery of the spirits" becomes the basis of their healing
Jung regarded shamanism in a number of ways but primarily that it reflected an archaic archetypal pattern to
do with individuation. Other Jungians have concentrated on the "wounded-healer" aspect of the shamanic initiation. Groesbeck
has gone so far as to say that the only true Jungians are of a shamanic style. Interest in shamanism continues into our own
era through the contemporary neo-shamanic movement often centred around Native North and South American spiritualities.
This presentation will particularly look at Siberian shamanism which has occupied a place of particular fascination
for the West for over two hundred years and which is usually regarded as the locus classicus of shamanism. It will
address the following issues:
- what has the study of shamanism revealed about the process of personal transformation and the healing enterprise?
What we can learn for our own benefit from the shamanic experience of the birth/death/rebirth cycle and the transformation
of states of derangement into psychic health?
- why does shamanism exert such a fascinating appeal to the Western mind?
- from a cross-cultural perspective, shamanism has all the hallmarks of an archetype. Does shamanism actually
reflect an archetypal pattern in the way such things are currently understood in post-Jungian discourse?
- what may be the developmental experiences which underpin the constellation of a shamanic pattern in a person's
John Merchant FACE FCollP MAPS MANZSJA
John's career began in welfare work
running residential programs for troubled youth with drug and alcohol problems whilst lecturing part-time in Psychology. On
returning from fieldwork in the USA with the GROW movement (an Australian based community self-help movement
for those recovering from mental illness), he moved into secondary education with a primary focus in student welfare and administration.
John subsequently undertook Jungian analyst training through the ANZSJA-CG Jung Institute and he is currently in private practice
as a Jungian Analyst and consultant psychologist. For a number of years he has run adult education courses in Jungian psychology
through the Centre for Continuing Education, University of Sydney. His doctoral studies have been in the area of shamanism.
Wicked Apple and Other Thoughts
A presentation by Mignon Halford
Thursday June 1, 2006,
St. Mary’s House, Cn Merivale and Peel Sts, South Brisbane
Members and concession: $5; non-members $10
THIS TALKWAS ORIGINALLY SCHEDULED FOR MARCH.
talk will be based on the Research Dissertation and images completed by Mignon Halford for the Master of Analytical Psychology
course at the University of Western Sydney.
In December 2004, Mignon decided to take an apple into a job interview to use as a prop. The interview was for a position
of Child and Family Community Nutritionist/Dietician.The ‘thought’
to take an apple into the interview appeared in her mind unannounced, without a clear stratagem or intent to gain employment.Her Dissertation titled That Wicked Apple examines her thoughts and actions
tin bringing in the apple; the role the Master in AP had in broadening the imaginative mind; what a Jungian sensibility may
have to offer in a Public Health setting; the history of the apple, it’s appearance in myths, stories and folklore and
its role in seduction rather than just being a list of components that are good for you. As Mignon reached the completion
of the Dissertation, she realised that most importantly the Masters in AP had enabled her to publicly declare the value she
places on her inner life. As she had commented to another student ‘I have been wanting to do this course since childhood.’
Mignon Halford B.Sc.
Honours, Post. Grad. Dip Nutri & Diet, M. Anal. Psych is a Dietician and Nutritionist specialising in Paediatrics. She
started her undergraduate studies at UNSW then completed her Dietetic training at the University of Sydney.She has worked clinically
in a number of health systems in NSW for several decades. More recently she completed her Masters in Analytical Psychology
at the University of Western Sydney.Her efforts in this course earned her a place on the Dean’s merit list for 2003.Mignon also has an interest in the art and science of Astrology and has given adult
education classes in Astrology. Creative work is also an interest; especially in the way creativity benefits the mind to explore
thinking and feelings.She graduated from the School of Colour and Design in Sydney
in 1986 and has assisted her designer husband in preparing notes and images for teaching purposes. Images have featured in
her University work at Western Sydney. Mignon has been a member of a number Jungian Societies since the 80’s,
starting with the Sydney Jung Society and more recently the C.G. Jung Society of Queensland. Mignon is influenced by the work
of Dr Craig San Roque, a Jungian Analyst and lecturer at UWS and his Sugarman cultural
project.In the future, Mignon will be exploring ways to expand thinking in the
way our culture thinks and feels about food.
Type in Action: 2006 conference of the Australian Association for Psychological Type, Rydge’s Hotel, Brisbane, 30 June
– 2 July 2006. Pre-conference workshops 28 – 29 June include a workshop by Carol Pearson, whose work on archetypes was presented to our Society by Don
Siebert last year. Contact conference coordinator Marilena Stirling. Tel: (07) 3394 2807; e-mail: Marilenastirling@yahoo.com.au
A reading and discussion group led by Marie Makinson
This course is aimed to develop a deeper understanding of Jung’s thought through the study
of his original material and considering its relevance to contemporary Australian society. The course will consist of readings
and facilitated discussion. Photocopies of relevant texts from Jung’s Collected Works will be distributed for reading
before each meeting.
The following topics will be covered:
The structure of the psyche
Persona and shadow
Anima and Animus
Ego and Self
The facilitator will be Marie Makinson, a Jungian analyst living in Northern New South Wales, who completed training as a Jungian analyst with the Guild of Analytical Psychology and Spirituality
This group will meet over six Thursday evenings from to :
July 13 and 27, August 10, 24 and 31 and Sept 14
The group will consist of 8 to 12 participants who
need to make a commitment to the entire series.
Cost for the six meetings: $180
For information, please phone Marie Sinclair on 3371-1285. To reserve your place in the course,
please return the form on p. 11 of this newsletter with your payment to C.G. Jung Society of Queensland, 74 Camp St., Toowong, Qld 4060.
More Jung Society events to mark
in your diaries
July 6Anna DavidovichUnveiled: The Alchemical Renaissance of the Sacred Feminine
Aug 12David TaceySaturday seminar
at Greenmoint Beach Resort, Coolangatta
Sep 7Pat QuinnJungian Roots of
Transpersonal and Emotional Release Therapies
Oct 5Steve GallegosDeep Imagery lecture
Oct 7- 8Steve GallegosDeep Imagery workshop
Oct 17-18 Ruth AmmannSandplay workshop
Jung and Hypnosis
Our speaker in March was Eric Miles who explored the common
ground between two apparently diverse therapeutic approaches. Here is his summary of the talk..
The presentation focused mainly on the theories and practices of two men: Carl Jung (1875-1961)
and Milton Erickson (1901-1980). Despite their differences in age and culture, each became a psychiatrist and practised
psychotherapy in original and inspiring ways. Early in Jung's career, which would be about 100 years ago, he used hypnosis
in treating patients but soon gave it up because he did not want to impose his will on people and they were not getting
long-term benefits. Hypnotherapists of more recent times claim that what Jung demonstrated with his disappointing results
was not the failure of hypnosis as such but his traditional, directive methods in using hypnosis. If this is correct,
as seems likely, what developments have taken place in therapeutic hypnosis that make current methods much more effective?
Before turning to Erickson and his innovative ideas, the speaker gave a brief outline of hypnosis
from the time of Mesmer to the present day. He also referred to the use of hypnosis as entertainment, explaining that participants
are required to concede control to the hypnotist. But hypnosis-as-fun brings in a controversial question: how can hypnosis
ever be taken seriously as a basis for therapy? There are many misconceptions about the professional practice of hypnotherapy
and some of these were addressed. A client in therapy definitely does not give up control but retains it throughout every
session. In fact, since all hypnosis is now considered to be self-hypnosis which a therapist skilfully facilitates, the client
or patient remains capable of ending the hypnotic trance at any time.
Erickson pioneered an inter-active, exploratory, non-directive approach to clinical hypnosis,
a simple but revolutionary shift away from traditional techniques. This was called the "utilization" approach, incorporating
the client's own style and belief system both in inducing the trance and in enabling clients to access their own unconscious
potentials and abilities. He believed that people had more resources than they ever realised. Erickson often used simple stories
with or without formal hypnosis. One story was that as a school-boy he took an unknown, riderless horse back to
the owner by mounting it, urging it along the road and letting it turn in to what proved to be the correct farm. When the
surprised farmer asked how he knew to bring the horse there, Erickson replied, "I didn't know but the horse knew. I just kept
it moving." This seems a good metaphor for his attitude to therapy.
As for the common ground between Jungian and hypnotic therapies, at a basic level it's been there
all the time. Both modalities focus on the great potential resources of the unconscious though they access them in different
ways. Further commonality appears in their general approaches to therapy, e.g., the very experienced and well educated
Erickson believed that preconceptions about clients hampered him, so he strove to have no particular theory about problems. In
a somewhat similar vein Jung said, “Learn your theories as well as you can but put them aside when you touch the miracle
of the living soul.”
It is time to renew your membership for 2006 !!
If you have not already done so, please fill out the membership renewal form inserted in this newsletter and
mail it with your payment
Or hand it in at the next meeting.
S o l i t u d e
his bookSolitude (Harper Collins,
1997), the eminent psychiatrist Anthony Storr explores the role of solitude in human lives and at the same time attempts to
correct the bias in modern psychiatric thinking that asserts that intimate relationship is essential to psychic health.
points out that this thinking is a comparatively recent phenomenon, influenced by the work of Sigmund Freud, whose theory
of sexo-psychic maturity linked psychological health with a satisfying sexual life.Psychological, sociological and anthropological theorists agree that attachments, intimate, family and community, have
an important place in the hierarchy of human needs. Yet, says Storr, we also need solitude. Creative, spiritual and imaginative
activities mostly take place when we are alone. He believes that theories of child development should give more place to developing
the capacity to be alone so that the child can develop her imaginative capacity and even have experiences of mystic communion
with Nature, or states of awareness such as those alluded to by Wordsworth in his poem Intimations
explores the uses of solitude, for example: “The capacity to be alone is a valuable resource when changes of mental
attitude are required. After major alterations in circumstances, fundamental reappraisal of the significance and meaning of
existence may be needed. In a culture in which interpersonal relationships are generally considered to provide the answer
to every form of distress, it is sometimes difficult to persuade well-meaning helpers that solitude can be as therapeutic
as emotional support.” (p. 29). However he distinguishes between the capacity to be alone and the need
to be alone, and he explores such need in relation to some psychopathologies.
or psychological type, also influences the taste and capacity for solitude. Ideally,
individuals would manifest both extraversion and introversion in a balanced fashion, but usually one or other predominates.
the lives of a number of poets and philosophers, he concludes: ‘Provided that they have friends and acquaintances, those
who are passionately engaged in pursuing interests which are important to them may achieve happiness without having very close
relationships”. (p. 84)
his final chapter “Desire and pursuit of the whole” Storr refers to Plato’s myth in which humans, bisected
by Zeus as a punishment for their arrogance, pursue wholeness through merging sexually with another. Falling in love, says
Storr, is one of the most compelling emotional experiences that most of us ever encounter. It provides us with an ecstatic
sense of unity with both the outside world and within ourselves. Freud diminished this sense of ecstasy and union as being
merely sexual. It was Jung whose psychology gave value to the pursuit of wholeness in the years beyond child-bearing –
in mid-life and beyond. Jung believed that “the essence of individuality
could only be expressed when the person concerned acknowledged the direction of a force within the psyche which was not of
his own making. Men became neurotic at the mid-point of life because, in some sense, they had been false to themselves …
By scrupulous attention to the inner voice of the psyche, which manifested itself in dreams, phantasies, and other derivatives
of the unconscious, the lost soul could rediscover its proper path…” (p. 191-2). Jung
called this “the process of individuation”, a process that tends
towards “wholeness” – “a condition in which the different elements of the psyche, both conscious and
unconscious, become welded together in a new unity. … The person who approaches this goal, which can never be entirely or once and for all time achieved, possesses what Jung called ‘an attitude that
is beyond the reach of emotional entanglements and violent shocks – a consciousness detached from the world.’”
(p. 193). The path to this sense of wholeness leads, for Jung, via active imagination, which is similar to the imaginative
and creative processes undertaken by those whom Storr terms “men and women of genius” – in both cases, one
has to let things happen within the mind in a state of reverie, intermediate between waking and sleeping.
Storr seems to be arguing, then, is that the process of individuation requires the capacity for solitude. For we need solitude
in order to allow the creative mind to flourish and to make connections that bring about a shift in the centre of consciousness.
concludes that “The happiest lives are probably those in which neither interpersonal relationships nor impersonal interests
are idealized as the only way to salvation. The desire and pursuit of the whole must comprehend both aspects of human nature.”
(p. 202) But, to reach this rather obvious conclusion, he takes us on an informative and fascinating journey, bringing to
light a neglected part of the human psyche.
Anne Di Lauro
C.G. Jung Society of Queensland – Financial report for 2005
(photocopying and postage)929.60
postage and photocopying174.95
TOTAL ASSETS AS OF 31/12/200512,608.86
Introduction to Carl Gustav Jung’s Inner World: A reading and discussion group
led by Marie Makinson
To reserve my place in the discussion group facilitated by Marie Makinson I enclose a cheque /
money order made out to the C.G. Jung Society of Queensland for $180
return to: 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 Jung’s work through the exploration of its psychological and spiritual applications to the individual
journey and interpersonal relationships, and by considering the ways in which Jung’s 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 normally held at on the first Thursday of each month, from
February to December, at St Mary’s Church Hall, corner of Merivale and Peel Streets, South Brisbane. The venue is within walking distance of
the Cultural Centre bus station and South Brisbane train station. Off-street parking is available in the churchyard.
Established in 1982, the Society is a non-profit and non-professional
association.The Society’s events are attended by people of all ages and
all walks of life.
Members of the C.G. Jung Society of Queensland are entitled
fee to monthly presentations and workshops
 J Hoffman.
Japanese Death Poems (1986. Tuttle and Co., Tokyo and Vermont.) A Zen master describes the universal parent in another way.
‘Lai said, "A child who obeys his father and
mother will go wherever they tell him to go ‑ east, west, south, or north. Yin and Yang, the elements of nature, are
they not to a man like father and mother? If I were not to obey them now that they have brought me to the point of death,
how wayward I should be! They are not to be blamed. The great earth burdens me with a body, forces upon me the toll of life,
eases me in old age, and calms me in death. If life is good, death is good also. If an ironsmith were casting metal and the
metal were to jump up and say, 'Make me into the best of all swords!' the ironsmith would regard it as a bad omen. Now that
my human form is decomposing, were I to say, 'I want to be a man! Nothing but a man!' the Maker of Things would think me most
unworthy. Heaven and earth are a great forge and the Maker of Things is a master ironsmith. Can the place he is sending me
to be the wrong place?"’ p 70.
 Or perhaps the four are Robyn, Frank, Tara and Jan
(director) unified in the creative documentary project.
 Robyn and I on the deck are separate from Robyn
and Frank in the four on the river. Similarly, we agree that the Robyn and Frank who exist in everyday life are different
from the Robyn and Frank that inevitably now live separately and independently in the documentary. She and I jest when people,
who have seen the film, talk to us. We wonder whether those people are actually relating to us or to the other Robyn and Frank
who exist on the screen!