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The C. G. Jung Society of Queensland
Newsletter July - September 2006

The C.G. Jung Society of Queensland




Newsletter                                                                       July - Sept 2006, No 48



President’s Letter



James Hillman in Australia…Virtually


On Sunday, 11 May this year at 10 am, fifteen members of the C. G. Jung Society of Queensland assembled in the home of Monica Sharwood[1]. At precisely the same time in Sydney, the Theosophical Society Hall was full to capacity with one hundred members of the C. G. Jung Society of Sydney. In Melbourne too, Jung Society members were gathered at that time. In each venue, a laptop computer equipped with a webcam and microphone was connected to the Internet using a software programme called Paltalk. A data projector was used to display the software window on a big screen. Paltalk allows people at different venues around the world to come together in an internet video “room”. On the screen at each venue can be seen small video windows showing the participants at the other venues.


The coming together of our three societies in this way was a historical event since it was the first ever such collaboration, made possible of course, by internet technology and low-cost components.

Frank Coughlan with Hillman

via internet in background.



The reason for our gathering was to celebrate the 80th birthday of James Hillman by connecting with him via internet technology. The format of the event was a question and answer session with Hillman who connected with us from his home in Massachusetts, USA. He quipped at one stage that it was not much of a celebration since he was so busy fielding questions from around Australia. However, we eased up on the heavy questions and ended with an Australia-wide (well, almost!) rendition of Happy Birthday. After we all disconnected from the internet, we had a birthday cake and champagne to celebrate the birthday. In Brisbane I briefly took on the role of “honorary Hillman” for the blowing out of the candles!


I am certain you want to know what questions were asked and what his replies were. But you will have to wait until we get DVD copies of the event to find out. Copies will be for sale at a low cost and we will keep copies in our library. We may include a partial transcript in a future edition of this newsletter.


Thanks are due to Robert Bosnak and others for the initial idea. The technology is the same as that used in Bosnak’s online dream groups (and can be set up by anyone with a computer for less than $100 dollars). Bosnak, now living in Sydney, trained with Hillman and his personal connection was central to the facilitation of the event. Hillman’s willingness and delight in taking part contributed to a great outcome.

One outcome of this pioneering venture is to show that it will be possible to have great speakers (via internet) from overseas at our meetings in the future without the great costs associated with air travel to Australia. It will never replace having the person in the room but it opens up lots of interesting possibilities for our meetings in the future.


Joseph Cambell

and Jonathan Young


 Mentioning the future reminds me to write that in September, we will have (in person, not via the virtual world) Jonathan Young, PhD. He is “a psychologist who assisted mythologist Joseph Campbell for several years at seminars and was the Founding Curator of the Joseph Campbell Archives and Library. As a professor, Dr. Young created and chaired the Mythological Studies Department at the Pacifica Graduate Institute in Santa Barbara.” (  The many Jungians who love Campbell’s work will look forward to Young’s talk on Joseph Campbell's Mythic Journey”. Others who may not yet be familiar with Campbell’s work will enjoy Young’s excellent and first-hand account of the great mythologist’s work.


Finally, I should mention a piece of synchronicity.  At the James Hillman event, the moderator for the Melbourne participants was David Tacey (his face can be seen in the window to the left of Hillman in the screen shot on page 1). David Tacey, who undertook analysis with Hillman, will be our speaker on 12 August at a one-day seminar to be held jointly with the Byron Jung Society at Coolangatta. From past experience, it will be a very stimulating event.


Best wishes


Frank Coughlan


[1] More would surely have attended but our participation in the event came late and we did not have time to publicise it more widely. Apologies to anyone who may have missed out due to our short notice.





In our last newsletter, we mentioned that we would be holding a two day workshop in Sandplay Therapy  with Ruth Amman. This is not the case. However, she will be giving an evening lecture to the Jung Society on  17th October, 2006.entitled "Grandmother, mother and daughter. Joys and pains of handing over feminine values".


Ruth will be in Brisbane to conduct a five-day Sandplay therapy workshop for the Expressive Therapies Institute (see under Bulletin Board).






The Jung Society is looking for an auditor who would be willing to check our financial figures once a year prior to our AGM. If you are willing to donate a little time to assist us with this, please contact Frank Coughlan on 3356 1127 or Brendan McMahon on 0402 583 701.




Reflections on Developmental Neurology

and its relevance to Therapeutic Work involving Imagery


Robyn Brady



We are always in a perpetual state of being created and creating ourselves.”


 (D.J. Siegel, The Developing Mind: How relationships and the brain interact to shape who we are .Guilford Press, 1999, p. 221).


Siegel’s work is an extraordinary synthesis of modern research in neurobiology, attachment research, and psychotherapy and follows the lines of thought of Jungian analysts Craig San Roque and Patrick Burnett in their professional development seminars with the Society in 2004. I am presenting this outline because of its relevance to imagery in the therapeutic context.


I.  How the mind works


What is our Self? “An internally organised cluster of attitudes, expectations, meanings, and feelings” [1], says Siegel, each element of which relates to an engrained pattern of activation or connection across sets of neurons, genetically influenced and modified by our social and environmental experiences. Moreover, we have not just one self but a number of self-states, each of which corresponds to a particular set of circumstances, (e.g. mother, doctor, lover), varying degrees of authenticity with respect to our private feelings and varying degrees of compatibility!

According to modern neuro-physiological thinking, neuronal connections and brain development follow the principles of ‘complexity theory’. This theory describes the evolution of complex patterns in non-linear systems, e.g. clouds. Such ‘dynamical systems’ are characterised self-organising capacities, are non-linear, and have emergent patterns with recursive characteristics[2]. The resultant patterns, reinforced by that recursive nature of development, contain ‘attractor states’ (habits, reflex behaviour patterns, perceptual biases) which tend toward continuity and order. However, the system is always striving towards increased complexity, which requires a balance between the stability and flexibility of the system’, i.e. between rigidity and chaos.

The mind is striving towards complexity and wholeness, usually despite varying degrees of internal conflict and segmental under-development.


II.  Interpersonal experiences and brain development


Man is not an island, and the developing brain achieves most of its complexity through its close interpersonal interactions. A secure attachment with a care-giver is necessary for the development of auto-noietic consciousness (the sense of self across time), social cognition, autobiographical memory and narrative. Shared mental states (the experience of “feeling felt”) ground our experiences and allow us to develop a sense of mind: our own and others. Resilience may be not so much a trait but a brain function that emerges as our self-organisational processes develop and are facilitated by interpersonal relationships.


III.  Memory


 ‘The way past events affect future function’[3] is the definition that Siegel uses for memory. Note that this is not restricted to conscious, or ‘explicit’ memory. Memories can be semantic (knowing THAT one did X), autobiographical (recalling the experience of doing X), somatic, perceptual (eg visual, tactile), emotional, and behavioural, but the last four are only explicit if they are linked as associations to one of the first two. Even without explicit recall, however, these ‘memories’ influence an individual’s future as an increased likelihood of a particular pattern being activated. Thus in the drive for complexity, previous experiences bias our perception of the evolving present, so that we ‘remember the future’.


How can we recognise these implicit memories? By the emotional, perceptual, physical and behavioural ‘shadows’ they leave on our narratives.


IV.  Integration: the drive towards wholeness and complexity


The evolutionary specialisation of the brain has resulted in highly complex sub-specialisation of anatomical brain function including major differences in the functions of the left and right hemispheres. Right and left hemispheres can be thought of as having their own distinctive forms of consciousness and ways of inter-acting with other people’s corresponding hemispheres. However, maximal system complexity and optimal function will occur if there is top-bottom, back-front and left-right inter-linking so that all the component parts may create a whole ‘greater than the sum of the parts’, just as in a healthy choir each individual ‘member’ continuously and contingently adjusts itself to the output of the others to create a holistic musical experience.


In order to maintain a protective semi-stability in the face of conflicting experiences or traumatic disruption, dysfunctional states of mind may limit integration or the access to various functions of the brain, as for example in pathological dissociation. Also, for all of us various ways of knowing or responding will have been under-developed and as such will generally remain beyond conscious awareness. As the deaf person does not ‘know’ sound, so the person with under-developed right brain reflective capacities will not “know” that their social cognition and face recognition are handicapped: they may simply recognise frustration in interpersonal communication. Although specific perceptive abilities such as vision and language development have limited later-life acquisition, better integrated pathways can be developed later in life and can allow healthier patterns of relating and thinking.


V.  Therapy


The psychotherapeutic relationship acts in general as a non-judgmental ‘holding of the space’ to facilitate inner healing. Other aspects of a therapeutic attachment relationship include bearing witness, and the co-construction of stories. The gradual re-accessing of painful experiences in the safety of the therapeutic relationship allows new and more healthy linkages to be laid down, which increase ‘response flexibility’ and ‘windows of tolerance’ for painful emotions or traumatic experiences. “When processes become linked within consciousness they can be more strategically and intentionally manipulated, possibly shared, and the outcome of their processing can be adaptively altered”[4]. Also but no less importantly, “the experience of being understood develops a mental model or inner expectation that needs are important and goals are achievable”[5]. This creates a mental state of optimism which biases the future towards more healthy experiences. “Feeling felt” honours the unique meaning of the moment for a person, rather than providing an intellectual understanding of the generic experience.


Studies of hypnosis in children and adults[6] suggest the existence of a so-called ‘hidden observer’ or inner guide coordinating the integrative process and seeking the balance between excessive rigidity on the one hand, and chaos on the other. It may be that the best therapists are facilitators and supporters of this inner guide, rather than explicit remedial agents.


VI.  Imagery and integration


Siegel believes that experiences of creative flow such as free-flow painting or music facilitates integration, providing symbols which may come as “ a hunger…for whatever it is we lack…”[7]. Poised as the symbol is between the swirling mass of non-conscious representations and a consciousness eager for a unifying view, symbolic imagery may be one of the most powerful integrative capabilities of the emerging individual.

Says Siegel, “Guided imagery provides direct access to pre-linguistic symbolic imagination and processes driven by implicit memory… Emotional states become accessible in the form of images that they can come to respect. ..A more coherent narrative evolves, with a… new conscious awareness of self and others emotional processes …and [an] enriching sense of meaning in life”[8]. Nonverbal, symbolic representations in particular, because of their right hemispheric processing, receive direct input from primary emotions and directly output to the pre-frontal areas controlling affect regulation, response flexibility, and autobiographical sense of self, all of which have dramatic potential to alter subsequent behaviour and systemic functioning.


VII.  Respect


Modern psychology is bursting with new ‘processes’ which the practitioner can add to their “tool-kit” for selective use in their therapeutic alliances. But it is good to remember at this point the respect with which Jung holds the image itself, which is no less than that which one must have for the individual in whom it arose.

It is interesting that neurobiological studies suggest that shame and humiliation can be the biological outcome of un-repaired relational disruptions. Suppression of vitality follows because the individual feels that they cannot acknowledge this aspect of self. Again, the therapeutic process primarily must involve a simple (and yet so challenging) honouring and respecting of the individual and their emergent symbolic expressions.

Siegel quotes from Loevinger and Ogawa in saying[9]:  ‘Integration is not a function of the self, it is what the self is…therefore the failure to integrate salient experience represents profound distortion in the self system. When salient experience must be unnoticed, disallowed, unacknowledged, or forgotten, the result is incoherence in the self structure. Inter-connections among experiences cannot be made, and the resulting gaps in personal history compromise both the complexity and the integrity of the self… [When] experience is acknowledged and accepted, integration inevitably follows, because the self cannot help seeking meaning and coherence from experience…”





Upcoming events at the Jung Society


July 2006


The Alchemical Renaissance of the Sacred Feminine

A New paradigm, A New Cycle of Teachings

An impassioned view and presentation given by

Anna Davidovich



Thursday 6 July 2006, 7:30 pm

St Mary’s Parish House, Cn Merviale and Peel Sts, South Brisbane

$10 ($5 - Members and concession)


“Unless spirit animates a social or political institution, it cannot initiate anyone into a higher state… Patriarchy can no longer recover this capacity… it cannot align itself with the creative spirit of the time, because that spirit is feminine, radial and transformative.” David Tacey: Remaking Men



“The feminine has never been positioned in human history as it is today… 

and it carries the radical power of dissolving all structures and dogmas, all

prisons in which we have sought so passionately to imprison ourselves.”

Andrew Harvey ‘Return of the Mother’


The personal and collective re-emergence and reclamation of the Sacred Feminine has the potential to bring about a new paradigm for humanity.   A paradigm urgently needed to meet and radically transform the power and influence of this patriarchal culture on our society, on humanity and the world. What has been absent in our time and culture is a mystical and practical path and passage of awakening that offers a body of knowledge, wisdom teachings, practices and yogas grounded in the primordial principles and alchemical mysteries of the Sacred Feminine. It is this path and its integration into our ordinary lives - into the mystical, the academic and the political - that is the new cycle of teachings.  It has the potential, through each of us individually, to set in motion ripples of change and renaissance in the greater collective – to ignite and establish a sane, compassionate and just society and evolved humanity.


In the manner and appearance of a prophet,

our secret origins, these are born

of woman who still lives inside of us,

though she is hiding from what we’ve become”

Jelaluddin Rumi


Anna Davidovich is known internationally as one of the pioneers and teachers working with the primordial and alchemical mysteries of the feminine principle and sacred feminine.  Anna is a mystic with a passion for the pragmatic and the academic.  Her work, which is informed by a distillation of 35 years of academic passions – including Jungian psychology - artistic pursuits, and immersion in the study and practices of both eastern and western mystical traditions, has brought forward a new cycle of teachings for our times and culture. In early 1988 Anna developed a radical initiatory blue print that gave birth to Unveiled, The Recognition – an experiential retreat opening women to a reawakening and reclaiming of the innate sacred through the feminine mysteries.  This initial work has now evolved into the Unveiled Body of Work, which consists of wisdom teachings, passages of initiation and practical integrations. The Unveiled Work and Rite of Initiation that has been presented in many communities of women – in Hawaii, mainland America, Australia, Europe and Israel – and is at this stage the signature work of the Numina Institute. 

The Numina Institute was established by Anna in 2003, as foundation and container for the Unveiled Body of Work, and is dedicated to the exploration and transmission of the mystical, esoteric and yogic sciences of the Sacred Feminine. Anna’s on going relationship to the work of Carl Jung began with a brief encounter with Jungian analyses in the late 70’s and continued with a more in depth experience that spanned over a five year period through the late 80’s and into the 90’s.  “It is the work of Jung and the writings of many Jungians, that gave me a context and foundation for understanding the non-linear, non-conceptual, radically altering, transformative and ineffable that was emerging from the work I was presenting.  And, it is the language of Jung that continues to render it possible for me to transmit a pragmatic understanding of the ineffable that is the realm of the Sacred Feminine.” 

August 2006


Healing and Growing within the Sacred Circle

A Shamanic Approach to Healing with

Heather Price


Thursday August 3, 2006

7:30 – 9:30 pm

St. Mary’s House, Cn Merivale and Peel Sts, South Brisbane

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


Heather Price lives and works in Sandgate, a Brisbane bayside suburb, as a shamanic healing practitioner and creative therapist. Her work is based around the teachings of Sacred Circle, which she uses and introduces as an internal map to the psyche. When we understand our own individual maps of our internal territory of our mind, we are able to set our own course for healing. Heather's call to shamanism came about from her personal healing journey, beginning at a very early age when she turned to the trees and nature to help her cope with what was happening around her. She spent a lot of her childhood up trees, finding herself merging with their energy and also had a deep connection to the earth, wild-flowers and horses. Heather has always healed best when in nature and teaches others how to do this at her Shaman's walks, which she conducts for free by the water each month. 

"When we see all creatures of nature as living beings we no longer find ourselves alone on this journey and they are always ready and willing to help us heal. Each direction of the Sacred Circle helps us understand the map of the unconscious and the rich world of symbols archetypes, teachers and healers in the world within".

Heather's teachings for the work that she does have come from many different places. A large proportion has come from her inner guidance and personal journey, and she has been able to name her work and identify with Shamanism since meeting and learning from physical shaman teachers from New Zealand, North America, and Hawaii. She has also found support and affirmation of her work through literature on African and Native American shamanism and healing. Her work is also influenced by the ancient spirits and their teachings of our own indigenous peoples who have helped her to understand the healing power of nature spirits. She has also been fortunate in having support and teachings from indigenous peoples in the physical world.

Having been trained in social science, majoring in counselling, Heather has been exposed to both mainstream and more alternative theories and has chosen the schools of thought that fit best with her own personal healing philosophy. The work of Carl Jung stands out as being the most in line with the ancient teachings of Shamanism.

Like Jung, Heather's journey has observed the unconscious and its power. Finding a way to interpret this knowledge and use it to help others to become their own Healer has been both challenging and fulfilling for Heather. Like Jung,  she has discovered that each person who she works with has their own sense of time and space and if she can stay with them and hold the dream of her clients' healing long enough, they will find their own way, in divine time.

The Teachings of the Sacred Circle and Shamanism help bring the unconscious and subconscious worlds together into conscious reality, to allow clients to have a soulful experience and to trust and fully embrace their journey as they learn to remember who they really are and believe in themselves. It is a journey of Self discovery, healing and tremendous growth.


August 12 Seminar

David Tacey

Jung and the Meaning of the Dark God


Jung and the Spiritual and Political Future


Saturday 12 August, 2006, 9:30 am – 4:30 pm (Registration from 9 am)

Greenmount Beach Resort, 3 Hill St., Coolangatta

$80 ($65 - Members and concession)

Jointly held by the C.G. Jung Societies of Qld and Byron

Information: (07) 3511 0167. Booking form on page 11


Jung and the Meaning of the Dark God

In his childhood, Jung was beset by disturbing dreams and visions about a dark image of God. In his early experiences, God was imagined as a giant phallus in an underground chamber near his father's church, and in a daytime vision, which Jung found unbearable and struggled to suppress, he saw God defecating upon the Basel Cathedral and bringing about its destruction. These early experiences set the scene for his life-long engagement with the "dark side", not as an antagonist or enemy of God, but as an aspect of the divine character itself. Jung had a view of the cosmos similar to that of a Chinese Taoist sage: the cosmos was a balance of positive and negative forces, of darkness and light, and the Western image of God had excluded the dark aspect in its intense focus on the light, the positive, the perfect. Freud unveiled the darker side of life and thus brought to humanity a darker image of its character and meaning, and Jung continued this project, but insisted that the darkness was not only a part of our human nature, but belonged to the ultimate character of the divine. Hence for Jung, working on the shadow is not merely a human or personal work of psychological development, but a spiritual work that serves the evolution and development of the holy.

Jung and the Spiritual and Political Future

Jung was the original anti-psychiatrist, who believed that the true patient was not the suffering individual in the clinic, but a sick and ailing Western civilisation. He was not interested in developing a narrow therapy based on the cure of neurosis; nor was he concerned to fit the individual back into an untransformed society. Jung's real aim, in all of his writings and lectures, was a therapy of the West. He felt that the secular condition of Western society could not sustain life for long, and that is because we are essentially 'spiritual' in nature, and have spiritual as well as material needs. What are we to do with these spiritual desires in a post-religious and post-traditional world? Jung was uncertain how to answer this question. For some people, returning to churches and traditional religion was the answer, but most modern people were condemned to personal and often painfully isolating and lonely searches for meaning and value. In Jung's view, it was only a matter of time before the whole of society had to include the spiritual dimension again, and so the concept of secular society was limited and doomed. Instead, new forms of the spirit would arise, and we can only imagine or get glimpses of what these will be.


Dr David Tacey is the author of eight books and eighty-five published essays on Jungian psychology, spirituality, and cultural studies. His most recent books are "How to Read Jung" (London: Granta 2006), and as editor (together with London analyst Ann Casement) "The Idea of the Numinous: Contemporary Jungian and Psychoanalytic Perspectives" (London: Routledge, forthcoming in 2006). Other recent books include “The Spirituality Revolution” (London: Routledge, 2004), and “Jung and the New Age” (London: Routledge, 2001). David Tacey is Associate Professor in the School of Arts and Critical Enquiry, La Trobe University, Melbourne. He teaches courses on spirituality, Jungian psychology, and literature, and his main interest is the recovery of meaning in the contemporary world.


September 2006

Joseph Campbell’s Mythic Journey

A presentation by Jonathan Young


Friday Sept 15, 2006

7:30 – 9:30 pm

Rosicrucian Centre, 156 Norman Avenue, Norman Park

 Members and concession: $8; non-members $12


Please note that exceptionally this lecture will be held on a different date, in a different place, and at a slightly increased price from that of our usual monthly events


This exploration of the life and ideas of the world's best know mythologist will focus on the influence of Jungian concepts on Campbell's thinking. The author of The Hero with a Thousand Faces lived a story as fascinating as those he taught. His enormous influence on the Star Wars movies has been acknowledged by George Lucas. This is a rare opportunity to hear one of the leading researchers on Joseph Campbell's work on his first visit down under. Speaking of the importance of Campbell's contributions, James Hillman remarked, "No one in our century - not Freud, not Thomas Mann, not Levi-Strauss-has so brought the mythical sense of the world and its eternal figures back into our everyday consciousness."


Jonathan Young, PhD is a psychologist and storyteller who assisted mythologist Joseph Campbell -- and was the Founding Curator of the Joseph Campbell Archives and Library. He worked closely with James Hillman in establishing the Hillman Collection at the Pacifica Graduate Institute -- where Dr. Young also created and chaired the Mythological Studies Department. His recent book is SAGA - Best New Writings on Mythology. He lives in Santa Barbara, California.





More Jung Society events to mark in your diaries



Oct 5    Steve Gallegos                        Deep Imagery lecture

Oct 7- 8 Steve Gallegos                        Deep Imagery workshop

Oct 17   Ruth Ammann               Lecture: Grandmother, mother and daughter.  Joys and pains of handing

                                       over feminine values




Bulletin Board






Deep Imagery Training

Thurs. 28 Sep. – Wed. 4 Oct.



Train as Guide in Deep Imagery

For Professionals and non-Professionals


 Eligio Stephen Gallegos, US Psychologist and founder of the Deep Imagery process, offers a small-group training in Brisbane  (week one of 6 weeks over three years).  The training will suit psychologists, psychiatrists, social workers, counsellors and anyone interested in effective therapeutic inner processes for themselves or for clients.

 Work directly, and in a non-stressful way, with your client's unconscious through imagery that occurs naturally when one relaxes in a safe setting.

 Imagery enables one to speak the language of the unconscious thus allowing naturally-healing processes to unfold.  Imagery minimises client

 resistance and defences. It is a rewarding means to work with clients or with oneself.


 Cost of week one is $1,200 including meals and accommodation. Some concessions available.

 For more information go to or

Frank Coughlan 07 3356 1127





Fourth Australian Festival of Imagery

Fri. Eve 21 to Sun 23 July

Camp Panorama,

Mount Tamborine


All Welcome.

Festival celebrates non-verbal forms of therapy and growth.

Includes Animal Imagery, Jungian Symbolism, Dreamwork, Art Therapy and Aboriginal Spirituality.

 Choose from two workshops running simultaneously. Eight Workshops in total. Relaxed atmosphere. Excellent catering by James Baird.


$210 to $250 incl. Meals, accom., workshops

Monica 07 3847 3077

                     Anne    07 3511 0167

Frank  07 3356 1127








Bulletin Board


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:

Web site :



Advanced Sandplay Therapy  with Ruth Ammann

For professionals with background training in Sandplay Therapy

5-day course   12 - 16 October, 2006, sponsored by the Expressive Therapies Institute of Australia, Samford, Brisbane


This program in Brisbane will be taught by Ruth Ammann, president of the International Society for Sandplay Therapy. Ruth is renowned as a Jungian Training Analyst and Sandplay Therapist, receiving her training in Sandplay directly from Dora Kalff - working closely with her for three years. Ruth is the author of the acclaimed text Healing and Transformation in Sandplay. The course is designed for professionals with background training in Sandplay Therapy who seek to depth their understanding and skills. It will be a blend of lecture input, case presentation, question-and-answer, experiential work and review discussions. It offers significant extension of the current Sandplay paradigm in Australia.


COST: $1,395 (includes all catering)    Cheques payable to: Ruth Ammann Training       

DATES: Thursday 12 October to Monday 16 October, 2006

TIMES: 9am to between 5pm and 5.30pm each day.                Last day ends 4pm.                            

VENUE:  Anaroo - Expressive Therapies Centre, 109 Dawson Creek Rd. Samford / Highvale

- about 8 minutes west of Samford Village - towards Mt. Glorious.





David Tacey Seminar, 12 August 2006


To reserve my place in the David Tacey seminar

I enclose a cheque / money order made out to the C.G. Jung Society of Queensland

for   $80   /   $65  (Members and concession)  (Please circle the applicable amount)



Name:              _______________________________________________


Address:          ___________________________________________________________________





Telephone: Home: __________________                        Work: _______________________________


e-mail:  ____________________________________________________________


Please 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 7:30 pm 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 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 2006


President                               Frank Coughlan                  3356 1127  

Membership Secretary      Anne Di Lauro                      3511 0167  

Committee Secretary         Monica Sharwood              3847 3077  

Treasurer                              Brendan McMahon            0402 583 701

Assistant Treasurer             Janeil Smith                         5531 8340  

Librarian                                                Marie Sinclair                      3371 1285  

Newsletter editor                 Anne Di Lauro                      3511 0167  

Committee member           Josephine Combe              5564 0051  

Committee member           Danielle Montgomery                               

Committee member           Krystyna Soler                      3372 2379  





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


[1] Quoting Alan Sroufe on p 229

[2] p 217

[3] p 24

[4] P 263

[5] p 149

[6] see p 324 for general discussion

[7] Jung Society training 13/3/04

[8] p 289

[9] P 314