C.G.
Jung Society of Sydney
News
FRom the President
Winter is a time for hearty fare, and we have plenty
on the menu here in our latest Jung Downunder
which will satisfy the appetite. We start with a lead
article from Jacinta Frawley who brings her highly
original musings on meeting Hecate at the council
pick up. Lucy Davey then whets our appetite with
an indepth review of Stanton Marlan’s book The
Black Sun: The Alchemy and Art of Darkness.
And there is sustaining fare ahead in our Events
Calendar. We begin in July with David Tacey
speaking on Jung, Ecopsychology and the
Sacred, a vital and pressing topic for our times.
In August our Cinema and Psyche event will be
presented by Bruce Isaacs who will explore the
themes and narratives of Jindabyne, a riveting and
controversial Australian movie. Just as relevant
will be our September panel of Jacinta Frawley,
Charles Plumridge and Jon Marshall speaking on
The Secret Life of Money. Expect new views on
a very old topic! In October Tim Hartridge serves
us up a sumptuous dish of image and sound in
an exploration of Night Soul Journeys. And to
finish off we have a wonderful night planned in
November with Peter Dicker who will muse over
the symbolic rituals of wine and coffee in his
2 JUNGDOWNUNDER
aromatic talk Red and Gold: The Alchemy of
Crushed Grape and Roasted Bean. What better
start to our Annual Christmas Party which follows
on after?
Two very special events highlight our upcoming
programme. On Wednesday, September 23 we
launch Depth Psychology, Disorder and Climate
Change edited by Jonathan Marshall, the first
title in the Society’s new press Jung Downunder
Books. This is a great milestone for us at the Jung
Society so please do come and join us at Gleebooks
for our celebration. In October Sarah Gibson
runs a highly original and insightful workshop on
Cinderella entitled If the Shoe Fits. This is a bring
your favourite shoes event; please book early to
make sure you don’t miss out.
I hope you agree that we are serving up a banquet
with many great dishes and that you will join us
in their savouring. My thanks as always to Tim
Hartridge for his wonderfully rich and exciting
graphic design work on this edition of Jung
Downunder, and to Lucy Davey, Jon Marshall and
Tori Collins for joining me in editing & proofreading.
I look forward to meeting with you soon.
Sally Gillespie
FRom the Committee
The Committee has had a rewarding start to
2009 with all of its workshops and groups filling to
capacity as well as having excellent attendances at
each of our lectures. All this extra interest has kept
Lenore Kulakauskas very busy as she updates the
membership database, takes bookings and deals
with day-to-day finances. Undaunted by all this
she has plunged into studying the world of web
maintenance and design, the benefits of which
are already flowing through to our own website.
This is freeing up more time for our wonderful art
director Tim Hartridge to work on his sumptuous
designs of Jung Downunder as well as our
advertisements, which are contributing to our
growing membership.
With all this increased activity Yolanda
Waldman’s election to the role of Vice-President
has been greatly welcomed by the Committee.
Using her excellent organisational abilities and
people skills Yolanda is bringing many benefits to
the Society including liaising with the Australasian
College of Natural Therapies who has generously
offered us free use of their rooms.
Exciting new projects are on our horizons. Tori
Collins is working on producing CDs of our talks
which will soon be available for sale through
our bookstall. This supersedes the borrowing of
audiotapes of talks, which are now being assessed
and preserved for archival purposes. Meantime
Jon Marshall has been very absorbed with editing
submissions for the first book ever to be published
by our Society entitled Depth Psychology, Disorder
and Climate Change, to be launched at Gleebooks
in September.
There is new energy in the Library as Lucy Davey
clears out old duplicate titles making room for new
purchases. Our new, technically gifted Assistant
Librarian Maylin Tan has taken on the role of
updating the library database. Lesley Hamlyn has
bravely volunteered to be our new Advertising
Officer, while former committee member Louise
Fanning has happily returned to our ranks after
a year off. June Reynolds’s continues to be our
welcoming face in her liaison work for the Society,
which includes organising Commiteee meetings
generously hosted by the Toxteth Hotel in Glebe.
Bo Robertson gives thought and attention to the
social aspects of our gatherings while Treasurer
Marcel Abarca gives order to our figures and
advice on our costings.
I was thrilled that all our serving Committee
members re-nominated for election at our AGM
this year. Being President of such an enterprising,
enthusiastic and harmonious Committee is one
of the great pleasures of my life at present. The
combined talents and energy of the Committee
are a great bounty for this Society as we explore
new avenues of interaction with our larger Sydney
community.
Sally Gillespie, President

ANZAP AUSTRALIA AND NEW ZEALAND ASSOCIATION OF PSYCHOTHERAPY

UPCOMING SEMINARS, LECTURES AND CONFERENCE
ANZAP 21st ANNUAL CONFERENCE 12–13th September 2009 – The State Library of NSW -
'PSYCHOTHERAPY AND PLASTICITY : THE RELATIONSHIP THAT CHANGES SELF
THE CONVERSATIONAL MODEL OF PSYCHOTHERAPY: a six week introductory course
Held at: College of Psychiatry, Rozelle – dates: 6,13, 20, 27th October 2009
CONTACT: (02) 8399 3787 · info@anzapweb.com · www.anzapweb.com

JUNGDOWNUNDER 3
 i n g o n t h e
Mus Pickup
Cou n c i l
Hekate's dedication to household garbage
Jacinta Frawley

‘‘
Well you said you were going to clean up and you really did,”
my neighbour says. “Yes I really did, didn’t I”, I say, nodding
proudly. I am standing in the middle of the street admiring
a pile of crumpled boxes, a set of shelves, an old bed, past Christmas
decorations, a particularly hated selection of curtains from various past
houses (all bought second hand), a broken vacuum cleaner and a working
organ (gift of a different neighbour from a previous council pickup). “I
like your couch,” I say to my neighbour whose head and feet I can see
peeking out over each end of the cream couch, which is placed on the
street verge.

The back of the couch is toward the
street hiding most of her from view
and she lies reclining as we discuss
the council pickup. She is amazed
that there is always so much to be
collected every six months, where
does it all come from? I wonder where
it was before it appeared overnight
on the street? Are there piles of this
stuff in back gardens everywhere?
After all, items selected for the council
pickup need thought. These objects
were clearly not in use yesterday. This
is no impulse throwing away. The old
packing boxes, rusted watering cans,
no-longer-loved toys and broken
sporting equipment up and down the
street have clearly been in disuse for
some time. These are the items that
were not deemed good enough for

4 JUNGDOWNUNDER

a charity shop, or a garage sale. No friend or family
could be found who would take them. Nothing
here could be packed off to a natural disaster victim
or aid agency. Nothing here shouts “keep me for
that school project, dress up day, fancy dress party, I
can be turned into street art!”
I wonder about the now empty garages and
corners of the shed, the under-houses and attic
spaces that held these items in the time and space
between when they were useful and when they
became refuse on the street. What must it be to
rest in a corner, in transition from the useful, to
‘not sure about that’, to being rubbish? Are these
corner spaces now empty or are they filling up
already? My neighbour and I wander up and down
the street mentally picking over the piles in front
of each house. To touch anything seems to go
too far and imply a sense of desire or an assertion
of potential ownership that somehow seems
indecent in our own street. I feel that if I were to
touch something it would claim me and I would be
obliged to take it home. Then we arrive at another
neighbour who is putting out piles of plants. She
knows that the council won’t take green waste
and instead is hopeful that the council pick up,
which always draws people onto the street, will
encourage some passer-by to take her excess
plants. A talented gardener, she has so much
success that she doesn’t know what else to do with
the plants and so she chooses to set them free to
find their own new homes.
This makes me think about the power and life in
objects. Manna, “God’s sweet word”, has been
withdrawn from these street objects. No longer
W E AV I N G
VOICES
useful for their original purpose they have also not
yet been transformed into a new use. They have
not yet found their new life as recycling, landfill,
compost or fuel for power stations. If, as Jung
would tell us, there is story and god in every human
activity, what is the story god in the refuse sorted,
placed and displayed with great care in front of
our houses. Who is the story god in something
that until yesterday we were hiding, and are now
deliberately putting on display? Who is the god in
the council pickup?
The ancient Greeks dedicated their household
garbage to Hekate, “the distant one”. An
underworld goddess, the guardian of those caught
in liminal spaces--witches, vampires, ghosts, the
homeless and derelicts--Hekate also guards and
guides the liminal spaces of our domestic lives as
the guardian of household doorways and presides
over transitions of childbirth and death.
Hekate’s rites were repeated each month on the
evening of the first sighted new moon. Houses
were thoroughly cleaned and purified and the
garbage deposited at the crossroads at which
an image of the Triple Hekate was installed. The
garbage particularly included personal refuse
such as hair and nail clippings. Having made this
sacrifice, one was to walk away without looking
back. The dedication of bodily cast offs such as
nail clippings and hair is an act of sacrifice of self.
Discarded parts of bodies are necessary to make
spells and directly dedicating these important
ingredients to the Queen of Witches circumvented
Hekate’ minions gaining power through magic,
for if they were to take the dedicated garbage they
JUNGDOWNUNDER 5
W E AV I N G
VOICES
‘ I also wonder where else
Hekate lurks. Perhaps in the
rubbish bin of discarded
emails in computers or in
delete buttons that don’t
’
really delete . . .
would be stealing directly from Hekate herself and
draw her wrath—a type of magical protection
racket. There is a residue to this superstition in the
complex attitudes to people who search through
the council pickup before the council removes
it. Some residents seem to view this as akin to
stealing—“it was put out for the council it is
meant for the council”, while others feel grateful
that some use is to be made of their discards.
The first view is akin to fear of black magic where
something is taken away from the victim for a
potentially malevolent purpose and the second,
also a magical view, hopes for transformation of
material into something new, from garbage to
something useful.
I also wonder where else Hekate lurks. Perhaps in
the rubbish bin of discarded emails in computers,
or in delete buttons that don’t really delete
but rather move items from the visible part of
our computer to hidden folders from where
those modern magicians, IT specialists, can still
retrieve items years later. Hekate is the ghost in
the unconscious of the computer. I think of our
6 JUNGDOWNUNDER
concern with identity theft, how we are always
being warned that our casualness about personal
details (modern nail clippings) can cause our
identities to be stolen and used against us without
our knowledge. As if we were possessed or
bewitched. I think of all those scrap bins under all
those kitchen sinks –the scraps not yet moved to
the compost or rubbish bin yet no longer potential
food for the householders, but certainly potential
nourishment for Hekate’s animal devotees mice
and cockroaches. I think of the piles of old letters,
birthday cards, memories of times past, tossed into
boxes, but no, though these are held in a liminal
space Hekate seldom claims these as her own.
Residues of memory she usually leaves for our
descendents to sort after we are gone. Nor does
she expect to receive everything that is discarded
into a corner. The soccer boots and skin pads
abandoned in the hallway will come back to life
next week. The little piles of pens, hair clips, coins,
and half scribbled notes gathered together on
the kitchen bench will be scattered again through
the house and used many times before Hekate
claims them. No, Hekate is better found in another
imaginal realm.
Just as she takes the garbage of the household
and the body Hekate also takes the “garbage of
the soul” for she is also the goddess of divination
and dreams. There is a view that dreams are “day
residues” regurgitated by the brain with the goal
of ordering and tidying our thoughts, the better
to work and love the next day. But there is no
punishment nor consequence nor judgement
of mess in Hekate. She is not concerned with
Saturn’s need for order, nor the compulsion of
puer Hermes to recycle and reconnect, nor Apollo’s
search for meaning. It is not her goal to have an
ordered existence, dreams do not have to have
meaning; instead she welcomes the garbage of
our households, bodies and souls at their most
mundane and devalued. Hekate is not trying to
teach us something through our dreams though she children would have no difficult seeing the Queen
may be trying to lead. And as a guardian of doors,
at what imaginal door might she be beckoning?
I notice over the year who does and does not
put anything out for the council pickup. New
arrivals, renovators, those preparing to sell, and
families all seem to shed their belongings regularly.
These are dynamic households in movement and
transition. My elderly neighbours seem to have
much less stuff to discard. Have they already
with each transition, departure of a child, death
of a spouse, or retirement shed all they need to
shed? Are they comforted and comfortable with
their possessions? Are memory and familiarity
continuing to infuse their possessions with manna?
Are they leaving the sorting for the final council
pickup to others? The council pickup reminds that
there will come a time that we too will be moved
from the centre of life to the verge.
Council is the arm of political power which is
closest to daily life and whose primary role is about
reassurance of our conscious viewpoints through
keeping the streets clean, removing graffiti and
keeping the environs ordered by regulating
parking, moving on the homeless, dispersing idle
teenagers, reprimanding unruly school children,
monitoring pedestrian crossings and catching
Hekate’s favourite animal, stray dogs. This is the
work of consciousness, Apollo and Saturn at their
best, yet there is something emotionally satisfying
in recognising an underworld goddess beckoning
us to look beyond the obvious. Certainly my
of Witches constellated in our house when it is
time to clean their rooms.
Returning home I feel a little less concerned
to sort and discard, as I know there will be
other council pickups. I know that I have made
myself and my gardening neighbour happy by
metaphorically looking back and taking some
of her plants which, like the soccer boots in the
hallway and the many things scavenged for many
different reasons from the street, have been
reprieved from Hekate this time around. But
perhaps this was always her aim, to enliven the
street community, to allow us to sort and to bring
shadow parts of ourselves, our garbage, into the
light of day and see that there is no shame in it,
for Hekate is also “the luminous one” who travels
at night with a torch to bring illumination to the
hidden places.
Perhaps the story god of the council pick up is
Hekate’s blessing of discarded parts of ourselves
so that we too may pick up some counsel for
ourselves.
JUNGDOWNUNDER 7

Review by Lucy Davey
‘
The black sun, an ages-old
image of darkness, has not
been treated hospitably in
the modern world. Modern
psychology has seen darkness
primarily as a negative force,
something to move through
and beyond, but it actually
has an intrinsic importance
’
to the human psyche...
(front dust-jacket The Black Sun).
8 JUNGDOWNUNDER
The Black Sun
Stanton Marlan The Black Sun: The
T
his rich and challenging work contains
material for those seeking depth in the
inner life. Marlan approaches the role of
depression in psychic life, by reflecting on an
image, the sol niger – the black sun, “linked
to the deepest issues of our mortality and to
both tragic and ecstatic possibilities” (p. 3).
For Marlan this image, given some attention
in Jung’s work, needs further exploration
associated as it is with the descent into the
unconscious. His discussion concentrates on
the alchemical dimensions of the image, and on
ways it has been analysed and interpreted.
Marlan’s work begins with a consideration of
the “dark side of light” (p. 9). While Jung saw the
move into soul work as marked by melancholy
and a “struggle with the shadow” (p. 10), Marlan
proposes that experience of this darkness forms
part of the “condition of any humanness”. In
alchemical terms, the nigredo, the blackness,
contains the treasure we seek when working
towards integration.
Energy’s identification with light and sun leads to
Marlan’s claim of a “devaluation of the dark side of
psychic life” (p. 15). He asserts its value as intrinsic
to an engagement with the instinctual side of the
psyche. An encounter with destruction and death,
often indicated by images of dragons, toads and
poison, is necessary, pointing to the dangerous
elements of this process at whatever stage these
concerns emerge.

Alchemy and Art of Darkness (Texas A&M University Press 2005)
Marlan continues his discussion by moving
into the “burnt out place of the soul” (p. 26)
the locus of the black sun. Marlan places his
comments in the context of other writings both
literary and professional. There are numerous
references to Marlan’s own work with analysands,
and illustrations by them are used to enrich his
comments. Von Franz’s comments on the “shadow
side of the Sun”, taking the source of light and
life as a hostile force, give further breadth to the
view that there is real hostility emanating from the
inner world. Issues with illness and mortality for
individuals arise as a mark of the struggle to find
access to this inner world.
The work by Julia Kristeva, Soleil Noir (“Black
Sun”), was published almost two decades before
Marlan’s study. Kristeva’s view of the black sun
aligns with depression and melancholy, marking
an impenetrable loss. As Marlan comments, the
melancholy is “transformed into an attachment to
an inexpressible affect” (p. 44). Only after reading
later chapters did I appreciate Marlan’s words,
since he emphasises the creative power he sees
associated with depression.
The image of the sun as “cold” and “totally
uncaring” links it to death, and the sense that “in
life’s vital signs [lies] the immanent abyss of death”
(p. 61 citing Cioran). Literature, philosophy and
art can express the many profound facets of this
experience. Thus for Lacan the psyche’s energy is
directed against the ego and pushes it towards the
BOOK
RE V IE W
“feared unthinkable… the core of its voidness”
(p. 73). Marlan points out that analysts work
with analysands through such a death process to
overcome sterility and self-defensive reactions.
Artists such as Matisse, Calder and Rothko
each attempt to convey the paradox of the black
sun – “lightless light”. A number of these works
are reproduced in grey-scale in Marlan’s text,
though one feels that in many cases the power
of the original is only partly conveyed. The quality
of sixteen colour reproductions included in the
edition I read emphasises what would be gained
by seeing all the figures in colour. Figure 3.12 –
Janet Towbin’s work The Seduction of the Black
– conveys her effort to “capture the luminous
paradox at the heart of blackness itself” (p. 95),
but the subtle tones elude reproduction.
In the exploration of what Jung calls the “light
of darkness itself” (Marlan’s title for Chapter 4)
attention focuses on the nature of the albedo –
the whiteness which emerges from the blackness
of the nigredo. Rather than a move from one
opposite to the other, it allows the perception of
an illuminative quality intrinsic in the blackness.
Marlan’s exposition here ranges over Platonic and
neo-Platonic views, alchemical and Kabbalistic
writers, and the concept of chakras. The scope of
the discussion widens with Marlan’s references to
Chinese thinking about the subtle body.
While I found the first part of Chapter 4 extremely
challenging, the latter part with its emphasis
JUNGDOWNUNDER 9
‘ ...the black sun as an image of a non-Self has helped me
to reimagine my understanding of the Self as Jung has
described it. . .
’ page 147
on the work with one of Marlan’s analysands
acted as an effective clarification of the more
theoretical exposition. The analysand, in this
case an artist, permitted Marlan the use of select
images she drew and painted at different stages
of the analysis. For those who, like myself, find
such material with added commentary helpful
in absorbing the implications of a theoretical
presentation, this section of the work is particularly
valuable.
The centre point of the development in the
individual at this stage of the process is the solar
plexus. This is both a physical point and very often
a site of intense awareness of dynamic energy and
discomfort. In the Taoist tradition it is referred to
as the “elixir field” (p. 112) from which emerges
the newly rejuvenated life. This section of Marlan’s
commentary not only utilises earlier material, but
also refers to diverse concepts which linked to his
central concerns.
Marlan states his ultimate aim as the
“reimagination of [his] understanding of the Self as
Jung described it” (p. 147). Jung’s theories about
the Self and integration have, in Marlan’s view,
been assimilated in such a way that the “enormity
of the struggle involved in any engagement
with… the darkness of the unconscious” has been
lost (page 150). The power and demands of the
process are essential in any consideration of the
10 JUNGDOWNUNDER
process: there are conflicts lying beyond a “simple
rational mastery”, creating enormous tension.
Marlan stresses that the monstrous is essential to
this experience, not to be passed over in “idealized
transcendence”, but to be negotiated. We are
faced not with the natural, reasonable or normal,
but with realities which demand effort to ensure
that the struggle will be fruitful.
Marlan maintains the need to be aware that
confrontation with the life of the psyche results
both in defeat and in transformation. The threat
to the ego can be related to Kristeva’s view
that the black sun is a metaphor marking an
impenetrable loss. Death within the psyche or soul
brings confrontation with paradox, involving the
terrifying and monstrous. Marlan cites a dream in
which an alchemist figure advises the dreamer to
“see the silence”. In this segment his reference to
the colour illustration (Plate 14) which reproduces
the “figure of Mercurius” indicates that this is a
monstrous image, closely linked to the alchemical
tradition. Not only the “three extra heads” Marlan
mentions, but other details contribute to the
monstrousness and to the symbolic force of the
figure.
The final chapter of this work requires careful
and repeated reading. Marlan considers mystical
theology, the Self and the No-Self, concepts of
the soul, and negativity of being. He relies in
 BOOK
REVIEW

many areas of his discussion on Hillman’s writings lengthy comments closer to the particular point of
on alchemy, but he provides illustrations in an reference.
attempt to clarify (a paradox!) his exposition The concerns of this work include both practice
of the dark elements of this process. Invoking and theory, and it presents a wealth of analysis
Eastern and Western traditions, he attempts not so and comment which leads one beyond this book,
much a synthesis as a wider, more complex view. as well as inviting repeated and closer reading. As
His focus ensures the “colours of psychological Marlan declares in his final paragraph, darkness
experience [and] differentiated impelling images” is “the Other that likewise shines”, and this work
are not flattened and depleted by “categories allows us a clearer view of this complex and, in
of exclusion” (p.191), avoiding entrapment in a many ways, disquieting reality of the world of the
“linear, historical progression” along fixed phases. psyche.
For me the impelling image reproduced in a
work which presents a wealth of illustrations is
Figure 4.7, a Chinese ink rubbing entitled “Inner
Circulation”. This image of the “subtle body”
employs the precision of the Chinese calligraphy,
with the details of the symbolic anatomical
structure which flows down the page. Every
segment of the illustration presents miniature
images within the central image. The inner world is
presented as closely linked to the body, the source
of “the vital force though whose sublimation the
spiritual, immortal man is born” (p. 109 – citing the
work of Rousselle).
One aspect of the presentation and format of
the text of this work is in my view less than ideal:
the footnotes are grouped together after the main
text. For a conscientious reader this has the effect
of distracting from the thrust of the particular
point being made. In one case, a lengthy footnote
(#94 pp. 231-233) presents a vital excursus
about major elements of Marlan’s thinking in the
light of theoretical positions held by Lévinas and
Hillman. It would be helpful to have this and other

JUNGDOWNUNDER 11
 2009 Program July-Nov
Saturday, 11 July
Jung, Ecopsychology and the Sacred
Dr David Tacey Page 14–15

Saturday, 8 AugUST
Cinema and Psyche
Bruce Isaacs, PhD Page 16–17

Saturday, 12 SepTEMBER
The Money Panel
Jacinta Frawley, Charles Plumridge, and Jonathan Marshall Page 18–19

WednesDAY, 23 SepTEMBER
Book launch
Depth Psychology, Disorder and Climate Change
Jung Society Page 20–21

Saturday, 10 OctOBER
An Exploration of Night Soul-Journeys
Tim Hartridge Page 22–23

Saturday, 24 OctOBER
Workshop
If the Shoe Fits: Rethinking Cinderella
Sarah Gibson Page 24–25

Saturday, 14 NovEMBER
Red + Gold: Alchemy of Crushed Grape & Roasted Bean
Peter Dicker Page 26–27

Saturday, 14 NovEMBER
The Christmas Party
Following the talk by Peter Dicker
Jung Society Page 28

12 JUNGDOWNUNDER
C.G. Jung Society of Sydney
The C.G. Jung Society of Sydney was formed in 1975 to promote discussion of the ideas of the
Swiss analyst and psychiatrist Carl Gustav Jung. Each month the Society arranges Guest Speakers
to present a diverse range of Jungian topics in the form of talks, workshops and special events,
which can be found in the following pages. The Society is open to all members of the general public
and offers a rich and varied monthly programme of speakers both Australian and international.
Certificates of Attendance for professional development hours are available at all events.

Book Launch! Workshop!

Depth Psychology, Disorder If the Shoe Fits:
and Climate Change Rethinking Cinderella
6pm WEDNESDAY, 23 SEPTEMBER 10am–4pm SATURDAY 24 OCTOBER
A collection of essays, stories and poems With Sarah Gibson
inspired by our successful evening on Venue: The Centre 14 Frances Street,
climate change and depth psychology. RANDWICK.
See details on page 20–21. See details on page 24–25.
Venue: Gleebooks For bookings phone Lenore Kulakauskas
49 Glebe Point Rd, GLEBE on 9365 7750

JUNGDOWNUNDER 13
 Jung,
Ecopsychology
Sacred
and the
eco-spirituality and env
T
oday there are several
sources for developing an
eco-spirituality or ecological
wisdom. These include eco-
philosophy, social ecology, eco-
feminism, eco-theology, Romantic
cultural theory and Jungian
ecopsychology.  Hillman and Lester R. Brown. This talk
Ecopsychology is one of the most
important disciplines of our time.  It has
emerged from the works of C. G. Jung
and James Hillman, and has followed
their passion for discovering psyche
14 JUNGDOWNUNDER
with Dr David Tacey
in the world (anima mundi), and not
merely inside the human mind.  The
core work in this discipline remains
Ecopsychology: Restoring the Earth,
Healing the Mind, edited by Theodore
Roszak, Mary E. Gomes and Allen
K. Kanner, with forewords by James
will review the field of ecopsychology,
discuss its sources in Jung and
Hillman, and consider the relation of
ecopsychology to Aboriginal Australia
and the local environmental situation.
 GROUP
TALK

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

vironmental awareness

Dr Tacey is Reader in Literature at La Trobe University, Melbourne. He is

author of nine books, including The Spirituality Revolution: The Emergence of
Contemporary Spirituality, ReEnchantment: The New Australian Spirituality,
How to Read Jung, (co-edited with Ann Casement), and The Idea of the
Numinous. He has published over a hundred essays and articles on culture,
religion and depth psychology.  

Members $10, Non-Members $25, Non-Members Concession $20

JUNGDOWNUNDER 15
cinema
psyche
I
n my work, I explore the meeting
place of cinema – as an art form
and as a discursive industry – and
the ways in which we, as individuals
and collective groups, make meaning
out of our personal and collective
lives. Contemporary cinema is perhaps
the dominant mode of personal and
collective engagement with art, myth,
religion and other textual systems that
encode our being. As such, cinema
seems to me an ideal point at which
16 JUNGDOWNUNDER
with Bruce Isaacs
to reflect on the human condition.
My discussion will focus on an
analysis of Jindabyne, Ray Lawrence’s
excellent Australian film of 2006.
Jindabyne represents a continuation of
Lawrence’s exploration of contemporary
(Australian) subjectivity, and offers a
rich and complex text for analysis. This
discussion will explore ways of thinking
about personal and social conditions
illustrated in the depiction of a
relationship to the nation (Australia), the
 GROUP
TALK

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

landscape (and the land), the family and scenes, drawing on my own approach
the community. I will offer a reading of to analysis of film (as distinct from other
the film in terms of narrative and theme, textual systems).
as well as a close analysis of several

Bruce Isaacs holds a PhD from the University of Sydney and is a lecturer in the
university’s Art History and Film department. He is the author of Toward a New Film
Aesthetic, (Continuum Press, 2008). He has published extensively on film traditions,
film aesthetics, and the rise of what he terms a collective film culture.

NB – This is not a screening of the film Jindabyne.

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

JUNGDOWNUNDER 17
‘
Jung writing on another financial crisis in 1936 . . .

Together with these illusions goes another helpful

procedure, the hollowing out of money, which in the
near future will make all savings illusory . . . Money
value is fast becoming a fiction . . . Money becomes
paper and everybody convinces everyone else that the
little scraps are worth something . . .

’ CW Vol 18, §1320

The
Money Pane
with Jacinta Frawley, Charles Plumridge

T
he current media is full of
news about the economy, the
Global Financial Crisis, budgets
and deficits. But how do we really
think, feel and experience money in
our lives?
Tonight a lively panel consisting of a
Jungian analyst, a financial analyst and
an anthropologist speak about different
views and myths of money to open up
a discussion that goes beyond the usual
preoccupations and taboos of money
talk in our culture.
Jacinta Frawley considers what Jung
and the post Jungians have thought
about money. Charles Plumridge
considers definitions of money and their
implications, how money relates to daily
business life and the global financial
crisis, and reflects on wealth, status and
market psychology.
Jon Marshall discusses the different
cultures of money and exchange
throughout the world, the ‘magic’ of
money – the way it 'wants' to increase
– as well as reflecting on money as a
fractured symbol of the self.
Come along and join us for a
subversive evening of conversation
about money, as you’ve never heard it
discussed before.

18 JUNGDOWNUNDER
 TALK

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

nel
and Jonathan Marshall

Jacinta Frawley is a Jungian Analyst in private practice in Gymea in southern

Sydney. She writes and presents on various topics from a Jungian perspective. Her
most recent article “Musing on the Council Pickup” appears in this newsletter.

Charles Plumridge is a former stockbroker and financial analyst who is currently

enjoying life as a small business owner and investor.

Jonathan Marshall is an anthropologist and a Research Fellow at the University

of Technology in Sydney. He is the author of Living on Cybermind: Categories,
Communication and Control and Jung, Alchemy and History.

Members $10, Non-Members $25, Non-Members Concession $20

JUNGDOWNUNDER 19
 C.G.Jung Society of Sydney – BOOK LAUNCH
TM

20 JUNGDOWNUNDER
 LAUNCH
GROUP

WEDNESDAY, 23 SEP
6pm for 6.30pm
Gleebooks
49 Glebe Point Rd

Depth Psychology GLEBE

Admission FREE

Disorder &
Climate Change
Edited by Jonathan Marshall

Depth Psychology, Disorder and Climate Change is the 

first in what we hope to be a series of publications from
Jung Downunder Books.  This title originated in the Jung
Society's 2008 panel on Depth Psychology and Climate Change
and features essays, poems,converstations and stories by:

Anne Di Lauro Lenore Kulakauskas

Anne Noonan & Julie Macken Marie Tulip
Bronwyn Goss Max Harrison and Susan Murphy
Craig San Roque Pam Stavropoulos
David Tacey Peter Dicker Come and join
us in celebra
Glenda Cloughly Peter White the launch of ting
this highly or
Jacinta Frawley Robert Bosnak and topical b iginal
ook, along wit
Jonathan Marshall Sally Gillespie h the
inauguration
of
Jung Downu
nder Books.

There is a large variety of different avoidance, reflections on disruption in

ideas and approaches in this collection, dreams and myths, warnings on the
providing a wide appeal for all tastes.  dangers of our immediate responses,
The invited authors were told that we studies of  images, thoughts on the
did not want another litany of dreadful benefits of a depth psychological
facts about climate change; we wanted approach, musings on the relationship
reflections on the psychology involved.  between psychology and disorder, and
What we have received are writings much, much more.
on new ways forward: insights into

JUNGDOWNUNDER 21
 an exploration of
night soul-journeys
through image and sound
T
here are times in our lives
when all external wisdom fails
and the only way forward
is to discover a new path and new
strengths within the Self. This is when
we know we are ready for change
and we can confidently undertake the
journey of Initiation.
Jung named this experience ‘Nekyia’,
the night sea-journey of the soul. He
considered it a difficult and dangerous
experience. In my years of probing
another type of night-journey, I have
explored night desert crossings called
Nox (latin ‘night’). Through undertaking
symbolic ritual desert crossings I’ve
experienced the opening doorways of
perception, rich with mystical images
and sounds of soul.
22 JUNGDOWNUNDER
Using imagery from the Nekyia and the
Nox I will draw a comparison between
the metaphors of ocean crossings and
desert journeys as ‘soul journeys’, and I
will talk about the use of personal ritual
as a doorway to Self Initiation.
A note about –
Vision Quests and the NOX ritual
In indigenous cultures it is usually the
Shaman who who embarks upon the
path of Initiation. Through vision quests
and spirit journeys, he undergoes the
necessary ordeals before he can serve
his culture in the role of spiritual guide
and healer.
In 1984, with the aid of several friends,
I created a ritual initiation practice
known as the NOX ritual. Drawing upon
 GROUP
TALK

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

a fusion of shamanic, sufi and qabalistic a reconnecting bridge across mystical

traditions, I explored the metaphoric
night-desert soul journey. During the
last twenty years I have taught the
NOX as a practicum for exploration
of the Unconscious, and a necessary
step toward Self Initiation (a form of
Individuation). The practice is used as
and qabalistic deserts of No-knowledge,
creating a passport rich in the symbol-
retrieval of Soul-knowledge. Such night-
journeys challenge us to be open and
to embrace all that self-transformation
may entail.

Tim hartridge works professionally as an art director/graphic designer and also

runs workshops and retreats exploring the Western Mystery Traditions. He is a
contributing author to several books and occasional writer of magazine articles. He
also runs two of the largest Australian online communities exploring occult themes.

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

JUNGDOWNUNDER 23
‘ As a contemporary fairy tale – which means a psychological
one – Cinderella is a story about why women don’t want other
women to have pleasure. It is also a story about how women can
be enemies of their own desire; how women, out of fear of other
women’s envy, want to frustrate themselves.

’
Adam Phillips The Guardian, Saturday 29/11/08

Rethinking

In perhaps the oldest

illustration of Cinderella

from the early sixteenth

century, Nuremberg.
Cinderella weeps by the
hearth after her stepmother
has tossed lentils and
peas into the cinders and
ordered her to sift them.
C inderella is one of
the most popular fairy
stories. Why has the
Cinderella story survived for over 1000
years? What does it have to say to
contemporary men and women?
Sarah Gibson will lead this workshop
exploring Cinderella from different
social and psychological perspectives.
Interpretations of this fairy story take us
from rags to riches to escaping abusive
family dynamics. We confront being
envied and being the envious one.
We delve into the layers of meaning
about fairy godmothers, feet and shoes
and the fantasy of the perfect fit in a
relationship. What is it we really desire?
Buying a pair of shoes will never be the
same again.
The workshop will involve large and
small group discussion as well as time
for your own reflection. You will be
asked to wear or bring along your
favourite shoes.

24 JUNGDOWNUNDER
 WORKSHOP

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

Cinderella with Sarah Gibson

Sarah Gibson is a Jungian analyst in private practice in Sydney. Sarah trained

with ANZSJA and works clinically with adults, with a particular interest in
sandplay and creativity. She is also an artist and filmmaker currently completing
Re-enchantment – an interactive journey into the hidden world of fairytales, an
interactive documentary to be hosted by the ABC and due to be completed at
the end of 2009. Sarah lectures in Media Arts at the University of Technology,
Sydney. Her previous documentaries include The Hundredth Room and Myths
of Childhood.
Members $140, Members Concession $120, Non-Members $180
SATURDAY, October 24 Time: 10am – 4pm
Venue: The Centre 14 Frances Street, RANDWICK
Bookings: Lenore Kulakauskas: Tel. (02) 9365 7750

JUNGDOWNUNDER 25
 Redand Go
The Alchemy of Crushed Grape &
F
or reasons that are both
obvious and obscure, wine and
coffee have a hold over us that is
arguably greater than any other food
or beverage.
These ancient, mysterious and
highly sought after substances have,
throughout the ages, nourished both
body and soul in ways that cannot
entirely be accounted for by the
presence of the key psychoactive
substances within them: alcohol and
caffeine.
It also appears likely that our passion
for wine and coffee goes beyond any
consideration of taste alone and may
26 JUNGDOWNUNDER
well have its roots in the cultural history
of their making or procurement, as well
as in the psycho-spiritual meanings we
have come to associate with their usage.
In our endeavours to explore our
almost universal love affair with wine
and coffee we will need to consider
the dark and essentially mythic origins
associated with their making.
We will also explore a plausible
correlation or metaphorical association
between the crushing, fermenting,
roasting and grinding that is essential
to the making of wine and coffee, and
the tortuous narratives that we find
both in Christ’s passion and in the many
 GROUP
TALK

SATURDAY,14 NOV
6.30pm for 7.00pm
484 Kent Street,
SYDNEY

Followed by the
Christmas Party!

old
& Roasted Bean
with Peter Dicker

transformative processes of alchemy. spiritual significance. If this is the case,

This will lead us, finally, to consider
whether our apparently profane
consumption of wine and coffee
is at some level actually a kind of
psychological ritual, charged with
it might help to explain the passionate
hold these two beverages continue to
have over us.

Peter Dicker is a former president of the Illawarra Jung Society. He works as

a psychologist in a public health clinic, south of Wollongong. Over the past
two decades Peter has been exploring his interest in Jungian and Archetypal
psychology through various creative projects – lectures, essays, poetry and musical
compositions – and he continues to maintain an ongoing passion for ideas,
particularly in relation to clinical and cultural matters.

Members $10, Non-Members $25, Non-Members Concession $20

JUNGDOWNUNDER 27
PARTY
TALK

SATURDAY,14 NOV
From 8.30pm

You're Invited!
Come and join our end-of-year
annual Christmas Party.

This year we party at RedSalt

Restaurant, a favoured drinking
place the Crowne Plaza Hotel.
With a view overlooking the city,
you will wine and dine from a wide
selection of cocktail canapés and
party platters, while relaxing with
fellow companions and travellers
from our Jungian community. The
Jung Society Christmas Party has
a fine tradition of warm conviviality
peppered with rich conversations.
A night not to be missed!
Members $20, Non-Members $30

Christmas
28 JUNGDOWNUNDER
party
ANZSJA
Professional Development Program – Sydney Events
ANZSJA is pleased to announce that it will be running two professional development
events in Sydney in the second half of 2009. These lectures and one day seminars
explore how contemporary Jungian analysts from Australia and New Zealand use
aspects of Jung’s work in their clinical practice. The presentations and discussions will
be grounded in clinical examples drawn from a wide spectrum of presenting issues.
Emphasis will, however, be placed on how Jungian and post-Jungian understandings
of psychological processes and structures can be used to work with people who have
disorders of the self and other complex presenting patterns. The lectures and seminars
are open to clinicians of any background regardless of whether or not they are familiar
with Jung’s work.
Jungian Analysis: The Self as Process in Theory and Practice
Location 1: Sydney (NSW), Friday night lecture: 21st August,
Saturday seminar/workshop: 22nd August
Location 2: Melbourne (VIC), Friday night lecture: 28th August,
Saturday seminar/workshop: 29th August
In this lecture and seminar Warren Colman, training analyst from the Society of
Analytical Psychology, London, and co-editor of the Journal of Analytical Psychology
will present his work on imagination and the process of symbolisation, and on Jung’s
notion of the self.
Presenter: Warren Colman (UK)

Jungian Analysis: The Personal and Collective Psyche

- Therapy as a Process of Individuation
Location: Sydney (NSW) Friday night lecture: 6th November,
Saturday seminar/workshop: 7th November
This lecture and seminar will focus on Jung’s ideas about the personal and collective
layers of the psyche, archetypes, and analysis / therapy as a process of individuation.
Presenters: Andrew Gresham, (Christchurch, NZ) and Dr John Merchant (Sydney,
NSW).

To be placed on the ANZSJA mailing list for further details of these events, please
contact pds@anzsja.org.au or leave a message on (02) 9436 0040.
Also see ANZSJA’s Website at http://www.anzsja.org.au
In Memory of Jean McManus

reflections, times, pl

JEAN MCMANUS, who played a pivotal pioneering role in the founding of the C.G.
Jung Society of Sydney, died on 5 December 2008 at the age of 91. She was Acting
Secretary of the original group, and later, for some 26 years until 2001, Vice President
– a position she held during the 12 years I was President.

Jean studied art at East Sydney Technical College
before setting off to London in 1950. There she
underwent analysis – working with Philip and Eva
Metman, Vera von der Heydt and Robert Hobson.
She was a member of the Guild of Pastoral
Psychology and the Analytical Psychology Club,
and a friend of Ernest Freud. She was involved with
the pioneers of art and movement therapy, trained
as an art therapist, and ran her own Child Care
Centre in London.
In 1964 she returned to Sydney, fired with two
passions: Jungian psychology and art therapy.
She subsequently played a leading role in the
founding of two societies: our C.G. Jung Society
of Sydney and the Australian National Art Therapy
Association. In recognition, she was made a life
member of both societies.
In December 1971, Brian O’Gorman, who had
written to the Society of Analytical Psychology in
London, tracked Jean down, and together they set
up a study group of seven with monthly meetings
at Jean’s place at Woolwich in 1972. On 8 March
1975 the Jung Society of Sydney was born at the
Inaugural General Meeting at the Quaker Meeting
House at Wahroonga with 17 members present.
Jean was a great artist who has left a considerable
body of work. It is clear that her paintings
come from a rich and vital inner vision. They are
characterised by a subtle radiance of colour and
an extraordinary quality of light (especially in her
later water colours). We saw this in her Exhibition
reflections, times, places at the Watch House
Gallery, Balmain, in June 2001.
Jean was also a great art teacher – not in the
sense of teaching art theory or technique, though
she was proficient in those areas, but in her gift for
fostering and facilitating creative artistic expression
in others, even people who had never picked up

30 JUNGDOWNUNDER
laces
a pencil or paint brush. She ran “Practical Painting
Workshops” for years (from 1989) for the Jung
Society, and in 1994 she organised with Margaret
Penhall-Jones a very successful group exhibition
entitled Ins and Outs of the Psyche – An Unusual Art life in all things”, (C.G. Jung, CW 14, p. 432).
Show at Blavatsky Lodge.
Jean worked extensively with people in old age,
including at the Sacred Heart Hospice Darlinghurst.
She regarded old people as “the guardians of the
mysteries” and as “psychic historians”. She helped
them get in touch with the creative spirit within
themselves, to bring out the reality of the inner
life of visual imagery at a time when outer life for
them was floundering. As John Layard expresses it
“the personality may expand internally as it decays
externally” (Virgin Archetype, p. 278). Tending the
psyche, especially in old age, seems to be important
also in Jung’s suggestion that “life in the hereafter
would seem to be a logical continuation of the
psychic life of old age, where with increasing age,
contemplation, and reflection, the inner images
naturally play an ever greater part in human life”
(Memories, Dreams, Reflections, p.351).
Jean acted like a psychic midwife with these
older people, helping them to get in touch with
the light within, which we all carry around often
unconsciously. It is “a treasure in earthen vessels”
– a kind of “secret immanence of the divine spirit of
Physically healthy to the end Jean struggled with
a developing dementia in her last months. Among
her papers her friends found a long prayer of
thanks, written some years before when she was
approaching old age. It begins with “I am grateful
for my life…”, then enumerates many factors
which fill her with gratitude. She proceeds to ask
for help in dealing with some shadow aspects in her
personality and life, of which she is very conscious.
This beautiful prayer was printed in the booklet for
her funeral.
I pay tribute to Jean – to her life well lived.
Death was for her not just an end but a goal - an
experience which she seemed to embrace with
conscious awareness - perhaps going to the “light”
which she had so often shown in her beautiful and
numinous paintings.
Terence McBride, Jungian Analyst
JUNGDOWNUNDER 31
 C.G.Jung Society
TM

of Sydney
C.G.Jung Society of Sydney General Enquiries
New members and visitors are always welcome. If attending a lecture for
June Reynolds:
the first time please feel free to make yourself known to the Committee
Tel. (02) 9290 1519
members, who will be happy to explain how the Society works and to
answer any questions. You are also welcome to register your email address
with us for our monthly broadcast of upcoming events. Membership
History & Aims & Bookings
The C.G.Jung Society of Sydney was formed in 1975 to promote the ideas Lenore Kulakauskas:
of the Swiss analyst and psychiatrist Carl Gustav Jung (1875–1961). The Tel. (02) 9365 7750
Society is open to all members of the general public, and offers a rich and
varied programme of monthly talks and seminars from Australian and Library enquiries
international guest speakers. In addition the Society provides a dedicated Lucy Davey:
research and reference library. Tel. (02) 9572 7210
Membership
Annual Membership entitles you to:
• Discounts at all our monthly Talks and Lectures
• Borrowing from our Library, which includes books, journals, cds, dvds &
videos
• Generous discounted prices at our bookshop
• Special member discounts for workshops and other activities
• 10% discount on Jungian books from Pheonix Rising Booksellers, Glebe
You also receive a mailed copy of the Jung Downunder newsletter and
monthly updates via email.
Applications
Membership applications are available from our website – see under
'membership' for the local Sydney society. You can either pay online OUROBOROS
via PayPal or print out a PDF copy of the membership form and post to: The symbol of C.G.Jung Society
The CG Jung Society, GPO Box 2796 Sydney NSW 2001
Full annual membership is $60. of Sydney is an ancient Gnostic
Concession, country members or organisation membership is $30. glyph which the Alchemists later
WEBSITE used to depict the nature of their
Membership application and event information:
www.jungdownunder.com
transforming work. The script in
the centre of the image means
Executive Committee Member: Bo Roberston self-digester or self-digesting one.
President: Sally Gillespie Member: Lesley Hamlyn The self-digesting Ouroboros
Vice President: Yolanda Waldman Advertising: Louise Fanning slays itself and brings itself back
Treasurer: Marcel Abarca Bookshop Officer: Jon Marshall to life. It illustrates the principle
Secretary & Librarian: Lucy Davey Recording Officer: Tori Collins of human creativity and the
Ass’t Librarian: Maylin Tan Honorarium: Lenore Kulakauskas development of personality as it
Liaison Officer: June Reynolds Art Director: Tim Hartridge devours itself and generates itself.

32 JUNGDOWNUNDER
Alana Fairchild is a spiritual mentor, psychotherapist and intuitive consultant based in Sydney providing
private spiritual consultations and meditation training in person and via telephone and email.
The Chocolate Madonna Circle is an open group for those interested in connecting with the healing
potency of goddess energy through meditation, dance, healing ritual and soul-body work. The group
meets at Carlton in New South Wales on a Wednesday at the end of each month from 7pm and costs
$30. Casual attendees welcome. Please register your attendance prior to group by contacting Alana
on 0408 644 170 or emailing her at alana@alanafairchild.com
Alana invites you to learn more by visiting her online at www.alanafairchild.com
Noticeboard
DISCLAIMER
The C.G.Jung Society of Sydney
receives advertising in good faith. We
do not take responsibility for services
offered by individual advertisers
on the Noticeboard.Caution and
discrimination in responding are
advised and are your responsibility.
COPYRIGHT © 2009
Reproduction of protected items
beyond that allowed by fair use
as defined in the copyright laws
requires the written permission
of the copyright owners.
ADVERTISING
Deadline: Nov 30 2009.
All enquiries please contact
Lesley Hamlyn
Tel. 0413 990 490
Email: lesley2255@optusnet.com.au
Email: cgjung@jungdownunder.com
JUNGIAN ANALYST: PSYCHOTHERAPIST
Marcelle Lawrence, B.Ec.Ll.B (Hons.) ANZSJA, IAAP
Trained at the C.G.Jung Institute of Zurich, her professional career in Australia
includes 20 years working in the therapeutic community. Her interests
encompass mythology, art, poetry and creativity, and the role that culture
plays in shaping the bodymind of the individual. She works with sandplay,
dreams and images in exploring unconscious processes.
Her private practice is in Paddington. Phone (02) 9361 3283
BodySoul Workshops with Joan Harcourt
Starting up in June Joan Harcourt is presenting is a series of monthly BodySoul
workshops. The morning workshops Dance of Three are followed after a
lunch break in the afternoon by the Becoming Crones: wise elder women
workshops, open to women of all ages.
The workshops may be taken as a full day workshop or as separate half-day
workshops. Joan’s BodySoul workshops are based upon the work of Marion
Woodman: her Sydney events last year were very well-received.
For more information email Joan at: bodysouldownunder@yahoo.com.au

Specialists in Self-Transformation and Healing

Mail Order Australia Wide – Contact us for the lastest catalogue

31a Glebe Point Road, Glebe NSW 2037 Tel. (02) 9566 2157 Fax. (02) 9518 4696
Hours: Mon–Wed 10am–6pm Thu–Fri 10am–7pm Sat 10am–6pm Sun 10am–5pm
Jung Society Members are offered a 10% Discount on all purchases
Email: service@phoenixrisingbooks.com Web: www.phoenixrisingbooks.com

C.G. Jung Society of Sydney wishes to thank:

Australasian College of Natural Therapies for the generous donation of meeting rooms.
www.acnt.edu.au

Toxteth Hotel, 345 Glebe Point Road Glebe for the generous donation of meeting rooms.

Richard Weddell of Rawson Graphics for expertise in printing this publication.

www.rawsongraphics.com.au

34 JUNGDOWNUNDER
BOOK LAUNCH Wednesday 23 September

for details see page 20

2009 PROGRAM
Saturday, 11 JulY Saturday, 10 OctOBER
Jung, Ecopsychology and the Sacred Exploration of Night Soul-Journeys
Dr David Tacey Page 14–15 Tim Hartridge Page 22–23

Saturday, 8 AugUST Saturday, 14 NovEMBER*

Cinema and Psyche
Bruce Isaacs, PhD Page 16–17
Saturday, 12 SepTEMBER
The Money Panel
Jacinta Frawley, Charles Plumridge,
and Jonathan Marshall Page 18–19
Red + Gold: Alchemy of Crushed
Grape & Roasted Bean
Peter Dicker Page 26–27
Saturday, 14 NovEMBER*
The Christmas Party!
Following the talk by Peter Dicker
Jung Society Page 28

Book launch! Workshop

WednesDAY, 23 SEPTEMBER Saturday, 24 OCTOBER
Depth Psychology, Disorder If the Shoe Fits: Rethinking
and Climate Change Cinderella
Jung Society at Gleebooks, Glebe Page 20–21 Sarah Gibson Page 24–25

www.jungdownunder.com