On Sunday, 11 May this year at , fifteen members
of the C. G. Jung Society of Queensland assembled in the home of Monica Sharwood. 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.
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
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.
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.
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
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.”
(www.folkstory.com).. 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.
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.
 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
In our last newsletter, we mentioned that we would be holding a two day workshop in Sandplay Therapywith Ruth Amman. This is not the case. However, she will be giving an evening lecture
to the Jung Society on17th 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
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
Reflections on Developmental
and its relevance to Therapeutic
Work involving Imagery
“We are always
in a perpetual state of being createdand creating ourselves.”
(D.J. Siegel, The Developing Mind: How relationships and the brain interact to shape who we are .Guilford Press, 1999, p.
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
is our Self? “An internally organised cluster of attitudes, expectations, meanings, and feelings”, 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!
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. 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.
mind is striving towards complexity and wholeness, usually despite varying degrees of internal conflict and segmental under-development.
II. Interpersonal experiences and brain development
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.
‘The way past events affect future function’ 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’.
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
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.
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.
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”. 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”. 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.
of hypnosis in children and adults 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
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…”. 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
“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”. 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
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.
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.
quotes from Loevinger and Ogawa in saying:‘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
The Alchemical Renaissance of the Sacred Feminine
A New paradigm, A New Cycle of Teachings
An impassioned view and presentation given by
Thursday 6 July 2006,
Mary’s Parish House, Cn Merviale and Peel Sts, South Brisbane
($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’
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
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”
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.
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.”
Healing and Growing within the Sacred Circle
A Shamanic Approach to Healing with
Thursday August 3, 2006
St. Mary’s House, Cn Merivale and Peel Sts, South Brisbane
Members and concession: $5; non-members $10
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
Jung and the Meaning of the Dark God
Jung and the Spiritual and Political Future
Saturday 12 August, 2006, (Registration from )
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.
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.
Joseph Campbell’s Mythic Journey
A presentation by Jonathan Young
Friday Sept 15, 2006
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 5Steve GallegosDeep Imagery lecture
Oct 7- 8Steve GallegosDeep Imagery workshop
Oct 17Ruth AmmannLecture: Grandmother, mother
and daughter. Joys and pains of handing
over feminine values
Deep Imagery Training
Thurs. 28 Sep. – Wed. 4 Oct.
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
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
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
www.deepimagery.org or www.deepimagery.com
Frank Coughlan 07 3356 1127
Australian Festival of Imagery
Fri. Eve 21 to Sun 23 July
celebrates non-verbal forms of therapy and growth.
Animal Imagery, Jungian Symbolism,Dreamwork, Art Therapy and Aboriginal Spirituality.
from two workshops running simultaneously. Eight Workshops in total. Relaxed atmosphere. Excellent catering by James Baird.
Type in Action: 2006 conference of the Australian Association
for Psychological Type
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
For professionals with background training in Sandplay Therapy
5-day course12 - 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: to between and each day.Last day ends .
VENUE:Anaroo - Expressive Therapies Centre, 109 Dawson Creek Rd. Samford / Highvale
- about 8 minutes west of SamfordVillage - towards Mt.Glorious.
NUMBERS STRICTLY LIMITED. EARLY REGISTRATION RECOMMENDED.
David Tacey Seminar, 12 August
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
concession)(Please circle the applicable
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