This action might not be possible to undo. Are you sure you want to continue?
Welcome to Jung Downunder, our new look Newsletter. The renaming and reformatting of the Newsletter have been suggested and implemented by Tim Hartridge, our Communications Officer, who has so generously volunteered his professional graphic design skills, to produce this beautiful first edition of Jung Downunder. The Committee is thrilled by the results and we hope you are too. A big thank you to Tim, and to Lucy Davey who has edited. As you read through Jung Downunder you will appreciate not only the new look but also the expanded content. We have three great contributions in Weaving Voices from our members. Peter Dicker’s article Yearning for Blue is a beautifully poetic and soulful meditation on the resonances of the colour blue. Craig San Roque has given us the first of his Dr Wong stories which so enthralled us at the AGM meeting in March, and our Bookshop Officer Jon Marshall has written an illuminating book review of Robert Bosnak’s new book Embodied Imagination in Art, Medicine and Travel. The theme of the contemporary is a feature of our upcoming Calendar of Events. In July Peter Mann will be talking with Andrew Gibson about the applications of Jung’s personality types in today’s world, while a discussion between Anne Noonan and Barbara Creed in response to Pan’s Labyrinth, a fascinating movie. I urge you to catch up with it on DVD if you missed it on the big screen. In September Heather Formaini challenges the fathers of psychoanalytic theory on the role of fathers, while fittingly in the Chinese Year of the Pig our October speaker, Marie Makinson, explores the western and eastern myth and symbology of Babe and his tribe. Robert Bosnak concludes our programme in November by bringing us very exciting results from his recent research on the role of dreamwork in immune health. In addition, we will also be hosting a one day workshop on Embodied Imagination and Dreamwork led by Robert Bosnak. For those of you who are unfamiliar with Robert’s groundbreaking work, this is an excellent opportunity to be introduced to the methods and passion he brings to his innovative approach to dreamwork. I do hope you can join us for this stimulating Calendar of Events. Please highlight November 10 in your diary when we will have our Christmas Party immediately following Robert Bosnak’s talk. This is always a warm and friendly festivity. I hope to party with you there and to meet as many of you as possible in these coming months. Sally Gillespie, President.
in August, Louise Fanning will be chairing
Certificates of Attendance crediting Professional Development hours are available at all our talks and workshops. Please check with your professional organisation to see if they will credit these hours. The Counsellors and Psychotherapists Association of NSW has already indicated that they will accept our Certificates of Attendance for credit towards their members’ required professional development hours. To receive Certificates please request them at the door for talks, or when booking for workshops.
C.G.Jung Society of Sydney
Jung Society talks and establishing revenue-raising links. As Treasurer and Assistant Treasurer we are fortunate to have the accounting talents of Monica Roman and Marcel Abarca who step into the shoes of Lesley Hamlyn who has done a great job over the last year. My thanks to Lesley for all her work; I am delighted that she is staying on the Committee. New to our Committee is Bo Robertson who has taken on the role of Membership Officer with great enthusiasm to increase our ranks. Lucy Davey and June Reynolds continue their ongoing years of dedication as Librarian and Liaison such a hardworking, talented and enthusiastic committee who are doing so much to keep us going and growing. Many thanks to them all.
The CG Jung Society of Sydney has a members' library. The collection consists of books, including all volumes of Jung’s Collected Works, a range of issues of journals concerned with Jungian psychology, and tapes of past talks. The library is available before and after the monthly meetings held usually on the second Saturday, and from 12-2pm on the Friday immediately before each monthly meeting.Country members may request items be posted to them. Assistance with the Library is much appreciated, whether practical help with borrowing and return of items, or donations of Jungian books and other related materials help to expand holdings. Library contacts : Lucy Davey (Ph. 9572 7210), or email@example.com
From the Committee
The Jung Society Committee is going from strength to strength expanding to eleven members, each making exciting and positive contributions according to their interests and skills. As well as redesigning the JungDownunder Newsletter Tim Hartridge has also taken on responsibility for out website which he originally developed in 2000. Feeding into the development of our website are Peter Mann’s innovative ideas for the online marketing of
Officer respectively, while Jon Marshall is running the bookshop with all the passion of the dedicated bibliophile he is. Louise Fanning continues to ensure that we have special events in our calendar each year, such as the Symposium on Pan’s Labyrinth. Keeping it altogether administratively, we have the efficient skills of our Honorarium Lenore Kulakauskas, who so cheerfully and patiently makes her way through a multitude of tasks. It is a privilege and pleasure to be the President of
by Peter Dicker
I n his extraordinary keynote address to the IAAP Congress
in September 2004, entitled The Azure Vault: Caelum as Experience, 1 James Hillman undertook an exploration of the various qualities of blue as experienced by Jung, Monet, Proust and Cezanne, amongst others.
One account related by Jung in Memories, Dreams, Reflections describes an experience he had with an acquaintance as they entered the Baptistery of the Orthodox in Ravenna (directly after visiting the tomb of the Empress Galla Placidia): “Here, what struck me first was the mild blue light that filled the room; yet I did not wonder about this at all. I did not try to account for its source, and so the
source did not trouble me.” 2 Jung goes on to describe “four great mosaic frescoes of incredible beauty” which he had not recalled seeing on a previous visit some twenty years earlier. He recalls standing for some twenty minutes before the four th of these mosaics, showing “Christ holding out his hand to Peter, who was sinking beneath the waves”, and discussing its details with his acquaintance. It was only later when he sought to purchase some post
wonder of this light without any visible
cards or photos of the mosaics that he “discovered that the mosaics that I had described did not exist” . (MDR, p. 315) In the following discussion Jung suggests that this vision might relate to a particular fascination he had at that time for the Empress Galla Placidia: “Her fate and her whole being were vivid presences to me... she was a suitable embodiment for my anima.” (MDR, p. 316) He finally concludes: “Since my experience in the baptistery in Ravenna, I know with cer tainty that something interior can seem to be exterior, and that something exterior can appear to be interior. The actual walls of the baptistery, though they must have been seen by my physical eyes, were covered over by a vision of some altogether dif ferent sight which was as completely real as the unchanged baptismal font. Which was real at that moment? ”(MDR, p. 318) In the Ravenna experience Jung appears to encounter an aspect of blue that is the stuff of celestial visions, the kind that blur the normal earthbound
distinctions between things; in this case dissolving the borders between reality and fantasy, exterior and interior. The experience resonates with that other “ear th shattering” episode in Jung’s life when he lay in hospital for some weeks following a heart attack, hovering between life and death. He described his initial vision in detail: “It seemed to me that I was high up in space. Far below I saw the globe of the earth, bathed in a gloriously blue light. I saw the deep blue sea and the continents... and its outlines shown with a silvery gleam through that wonderful blue light .”(MDR, p. 320) With this experience came a liberation from earthbound limitations, as “the whole phantasmagoria of ear thly existence, fell away or was stripped from me.” (MDR, p. 321) These nightly visions, which continued for about three weeks, were initially painful for Jung but ultimately led to a state of bliss, leaving him with a profound disappointment afterwards as “grey morning is coming again; now comes the grey world with
Baptistery in Ravenna, Italy
(MDR, p. 326)
A return to the
perception, for it lies beyond our rational understanding. “It feels unimaginable, incomprehensible. It simply happens, out of the blue, simple and evident and truthful as the sky happens, unfathomable and undeniable both. A given, a gift.” 4 The various symbolic manifestations of blue cannot be viewed in isolation or with a singularity of meaning. Traditionally, blue was both the colour of the Virgin Mar y’s dress and also the colour most associated with the sin of lust. It is interesting to note that the word blue is believed to be etymologically related to both black and white, and at a psychological and alchemical level, Hillman has suggested that blue needs to be seen in relationship to both, particularly to black: “The blue transit between black and white is like that sadness which emerges from despair as it proceeds toward reflection.” 5 The black, the nigredo of alchemy, is typically a state of affliction devoid of wit or reflection; words and thoughts are disembodied and useless, or they won’t come at all, no poetry or song, no perspective to lighten the black. The most impenetrable realms of black are certainly very dangerous places to find oneself, but the alchemical image of
earthly plane brought Jung back to his old world of divisions, walls and separations, to the painful and drab limitations of terrestrial space and time; and a betrayal of his intensely beautiful blue visions, “the most tremendous things I have ever experienced.” (MDR p. 326) Jung would undoubtedly have understood the voice of Monet, as it is imagined in the poem by Mueller (“Monet Refuses the Operation”): “I will not return to a universe of objects that don’t know each other.” The everyday
world can never appear the same after one is permitted this kind of revelation, both of the connectedness of all things (the unus mundus) and of the singular nature of time “in which present, past, and future are one.” (MDR, p. 327) The experience can be likened to the deepening blue of twilight as objects lose their distinct separateness and appear more and more to belong to each other. If we could hold this vista before it fades completely to black we might begin to grasp the “universe of objects” that “know each other.” As Jung’s experiences suggest, one can only accept such a wondrous and enchanting revelation when it
presents itself to the foreground of our
Yearning for Blue
the sol niger (black sun) also suggests that black can carry its own luminescence, its own wisdom and knowledge beyond the confines of rational ego consciousness. One only needs to read Jung’s autobiography to appreciate how often he was compelled to take some dark, lonely path, often filled with a sense of great uncertainty and dread, unsure of whether he would come through safely to the other side. The accounts he gives of these ordeals represent some of his most moving writing. They remind us too that there is no certainty of illumination or transformation along these dark paths and that the profound light of consciousness that may be found there is the kind that can never be separated, pure and white, from its dark interior. In a recent interview Thomas Moore spoke about his particular admiration for “Jung the Magus... his reverence for magic, superstition, astrology, séance and psychic ability.” He asserts that “Jung’s understanding of magic separates him from Freud and even those Jungian rationalists who are embarrassed by his esotericism.” 6 As we know, Jung himself was divided between his rational scientific persona and an apparently innate gravitation towards the dark arts. The fact that blue is the colour most often associated with magic helps to build our image of blue as a certain spectrum of consciousness, often a mood or an awareness, that can emerge from black. However, it remains something of mystery as to how or when and why black may yield something up to blue. In relation to mood and affect, Hillman obser ves that “blue emerges as the nigredo clears into the albedo (white) and the mute mind finds voice, lightens up and can sing the blues, express the melancholy.” 7 This suggests that the emergence of blue marks the beginning of some transformation of the dense and heavy despair of black. Blue melancholia would seem to be an antidote to the voiceless night and perhaps a catalyst in an alchemical movement towards the albedo. What should also be understood is that blue carries its own dangers, particularly as it emerges as a kind of new energy from the paralysis of black. Unexpectedly this state of flux can heighten the risks of self-harm. It is quite well known amongst experienced mental health professionals, for example, that there is an increased risk of suicide as a person’s mood begins to lift, particularly as a result of anti7
depressant medication. The danger lies in the increased energy and a kind of disinhibition that precedes the genuine lifting of mood. There is also the danger of experiencing something like the reverse of what Jung experienced in hospital, where a vision of blue may come after a long period of oppressive life in the grey box. A middle-aged woman experiences many weeks of dark depression. One morning she awakes to a beautiful day; the sky is blue and the nearby ocean is calm. She decides that this is a good day to end her life and calmly begins preparations to drive her car into the ocean. It is only later in the day that she calls off her plans after she remembers that she has forgotten to register her car and is fearful that she will be in trouble if she is stopped by the police. A perplexing and disturbing aspect of many suicide attempts is that friends and family will report that in the hours or days prior to the attempt the person will appear to become very calm, quiet and relatively cheerful, despite often having just passed through a long period of great anguish and depression. The person may appear more distant or detached but also quite suddenly free
if they have experienced some secret revelation that has the power to override all previous perspectives. Usually with great care and determination, they then proceed to plan the details of their suicide. There is something incredible and dream like about many of these accounts that, in many ways, harks back to Jung’s earlier commentary on his fantastic mosaic vision at Ravenna, where the things that were observed by his “physical eyes, were covered over by a vision of some altogether different sight which was as completely real...” And then later in the hospital when he was floating in space, gazing with wonder at “the globe of the earth, bathed in a gloriously blue light,” where he once again emphasised the objective nature of these images, describing them as “utterly real” and “not a product of imagination.” (MDR p. 326) As we have noted, during his stay in hospital Jung went through a period of turmoil in which “the sense of annihilation predominated”, but after a time began to experience a sense of great peace and a detachment from earthly concerns. The climax of this vision was his arrival at a great rock temple floating in space. Here he had a strong sense that all the unanswered questions about his life
of some long standing conflict. It is as
Yearning for Blue
would be answered: “There I would at last understand... what historical nexus I or my life fitted into.” (MDR, p. 322) Jung was now eager for this encounter with “all those people to whom I belong in reality” (p. 322) and he evidently had no desire to return to his physical life on earth. The necessity of Jung’s return to ear thly life only became evident when he observed “far below, from the direction of Europe, an image floated up” of Dr H., his treating doctor at that time: “Dr H. had been delegated by earth to deliver a message... there was a protest against my going away. I had no right to leave the ear th and must return.”
(MDR, pp. 322-23)
love that has cooled or remained stuck and unrequited. Our language and our experiences suggest that there is not only the celestial blue or the blue of melancholy and sadness but also the blue of blue movies and the associated Eros of blue desire where smoldering and obsessive urges seek gratification in an idealized and impersonal love object. Then again there is also blue murder, and one even thinks of the blue of the human corpse. These shades of blue are perverse and darkly resonating: the blue of forbidden tastes and ruthless desires or passions. Hillman notes: “The transit from black to white via blue implies that blue always brings black with it”, and also suggests that “Blue protects white from innocence.” 8 These themes also have a curious bearing upon the development of blues music. Fans and practitioners of jazz and blues will be familiar with the musical term, the blue note. A blues song is predominantly played in the major key but uses blue notes to drop particular notes in the scale by half a tone. This allows the song to move back and forth between major ( happy ) and minor (melancholic) notes and chords. Many have argued that it is this quality in the
Fateful forces, beyond
our understanding, meant that Jung was required to return back from this higher state of being, whether he wanted to or not. Hillman notes that blue often has a vertical aspect, as in, for example, its transitional position between black and white, but it should already be apparent that its movement is not always upward and away from black, but more a journey of “snakes and ladders” through the realms of mood and psychic energy. Consider the fall from the soaring heights of love to the melancholy of a
Yearning for Blue
music that gives the blues its blueness. From the perspective of the collective psyche one can also consider the emergence of blues music as representing an important cultural shift away from black, from the unrelenting despair of an enslaved and oppressed people and from a song tradition that expressed an almost wordless lament, to a mode of expression that could express both sorrow and the happy kind of relief that comes from simply and finally being able to sing. It has often been said that the blues were meant to be sung rather than played. It is of further interest to note that the infusion of the blues into white culture was greatly facilitated by the era of prohibition in the 1920s America. At that time, white folk looking for an illegal dose of alcohol gravitated to certain taverns or nightclubs, the speakeasies as they were called, where, coincidentally, many of them also heard the blues (and jazz) for the first time. It seems quite appropriate that it was in these smoky and forbidden under worlds that the white culture of America (and then the world) finally got the blues. One cannot underestimate the importance of this transmission of black culture
art and thought in the 20th century. In a quite literal sense, blue figured in the transition from one to the other. In one sense or another, blue also features quite prominently in the popular songs of the thirties and forties, from the classic “Mood Indigo” to the upbeat Irving Berlin song, “Blue Skies”. In “Mood Indigo” the singer laments, “You ain’t been blue, no, no, no... till you’ve had that mood indigo... Nobody cares about me, I’m just as blue as blue can be”; while “Blue Skies” manages to convey two expressions of blue in the one line – “Blue days all of them gone, nothing but blue skies from now on.” It seems a sad irony that this cheerful and optimistic song was the one on everyone’s lips in 1929, just prior to the crash of Wall Street. While references to blue may not often appear in the lyrics of the folk songs that have been made famous by the likes of Pete Seeger and Bob Dylan, it nevertheless also infuses the music of this tradition. Whether the folk song speaks of love, social protest or a significant event in history, it often carries within it a deeply ambivalent sense that requires both a gazing backward, typically at the sins and wrongs of a time before, and a looking
into mainstream expressions of music,
forward, searching for a vision that can sustain this moment. With one eye looking always backward, often into the shadows of cultural and personal memor y, the folk song can never be truly triumphant or naïvely confident in the way that a modern pop song can very often be. Even when it is expressing its most hopeful sentiments, the traditional folk song often carries a vein of sadness, sometimes too painful to admit, that knows all too well that we are unlikely to ever see our hopes fulfilled, at least not in the way that we envision them. At its best, the folk song holds its hope somewhere between sorrow and yearning. Here surely is that grain of black that “protects white from innocence.” There appears no end to our possible ruminations on blue, and this in itself suggests that special quality of blue that draws one ever onward into the realms of reverie, vision or song. The symbolic significance of blue in Jung’s life and work cannot be doubted; nor can its place in either our cultural histor y or our psychic life. Yet there are shades of blue that remain close to mystery and to the mystical, and there is still much that we may need to learn about our psychological states of blue
and their subtle emergence from (or subsidence into) black. From this perspective, one might question the choice of “beyondblue” as the name for a major Australian organization dedicated to “depression prevention.” One thinks rather of Hillman’s plea “In Defense of Melancholia”: Melancholy is a given with the planet, and it needs to be cared for. If not, it becomes clinical depression... The job is to revert depression back to melancholy, not to cure depression, not to lift depression and make us “happy”, but to increase our understanding of melancholia; the area of mood, beauty, longing, nostalgia, sadness, and despair.9
1 Hillman, James. “The Azure Vault: Caelum as Experience.” Keynote address at the I.A.A.P. Congress XVI, Barcelona, 2004. 2 Jung, C.G. Memories, Dreams Reflections (MDR). Flamingo, 1986, London, 314-15. All other references to MDR in this essay refer to this edition. 3 Poem quoted in full in Hillman, James. “The Azure Vault: Caelum as Experience.” 4 Ibid. 5 Hillman, James. The Essential James Hillman: A Blue Fire. Introduced and edited by Thomas Moore, Routledge, 1989, London, 154. 6 Henderson, Robert S. “Jung and Alchemy: An Interview with Thomas Moore”, in Nancy Cater (ed.), Spring , 2006 (74), 125. 7 Hillman, James. “The Azure Vault” 8 Hillman, James. The Essential James Hillman: A Blue Fire, 154. 9 Hillman, James. “In Defense of Melancholia.” Symposium. Pacifica Graduate Institute, Santa Barbara, California, November 7, 1992, quoted in Colette Kavanagh, “Teenage Goths: The Bearable Darkness of Being.” Spring, 1999 (65), 64.
Introduction to Immortals and to Gua Masang I n the Asian region once known as Malacca there is an area of rainforest,
limestone and quartzite mountains. It is an obscure and rarely visited region. Winding among the limestone hills there is a gold bearing river.
Overlooking the river near a settlement known as Gua Msang is a small hollow limestone mountain with almost perpendicular sides. It has a surprisingly commanding view of distant horizons. This mountain, which does not draw attention to itself, is set among other strangely wrought rock formations, reminiscent of the transcendent mountains of ancient China. Gua Masang is occupied now by Chinese gold mining entrepreneurs. A
by Craig San Roque
concrete temple known as the Temple of Moon and Water. In the temple there is a framed pen drawing of the goddess Kuan Yin. The drawing is approximately 700 years old, sent from China when the temple was dedicated to her gracious presence. How did this remote temple come to be situated precisely there seven hundred years ago in a region not known to have been inhabited by Chinese? The immediate answer is that there was a gold bearing river. However, before the concrete temple
little way out of town there is spacious
Photo: Robert V. Moody
...“A little way out of town there is spacious concrete temple known as the temple of moon and water.”
of Moon and Water was built there was a smaller renewable bamboo temple at the foot of the hollow hill. This too was dedicated to Kuan Yin and also to the Nine Immortals. Before the bamboo structure the sacred space was located within the mountain. The interior of this mountain was occupied by an Immortal who carved the limestone interior of this diminutive mountain in order to carry on the work which immortals do. The small cavernous mountain is configured in a par ticular manner, and were you to visit it, it would strike you that something about its configuration and a unique fragrance in the atmosphere would connect it to other hill sites with which you might be familiar or with which you may indeed have an affinity. compassionate (or attentive) master of connectivity. It is possible that Kuan Tsu is also personified as Kuan Yin.The issue here is not the name, but the work. The Immortals have tasks. Being immortal, their bodies are transmutable. Being transmutable, their bodies take formless form. Being transmutable, their bodies move in subtle worlds, in subtle time, as dream bodies move in subtle worlds and subtle time. The Nine Immortals, their consorts and their companions appear as instantly as a dream appears. They disappear instantly, as a dream will disappear when we waken. Being immortal they are transient, they exist simultaneously in imaginal worlds and in substantial reality. Simultaneously they suffer grief and enjoy humour. An Immortal has substance, longevity, purpose, intention, activity and a task. Immortals support and maintain the fluids of the world, the pulse of the world – the connectivity of the world. Immortals maintain the net, the fluency and the circulation of the breath of all beings. In Chinese this breath is known as chi. This work the Nine Immortals do happily, cheerfully, exuberantly, secretly, within the streets of cities and within hollow hills, within caves of limestone, of granite, of opalescent water. They
A Word about Immortals
In the subtle worlds of that stream of Chinese culture which follows the Tao there may be found indication of nine beings of immor tal quality. Immortal character. Their names, at present, I have forgotten, for it is only one immortal upon whom I must attend. And at the moment the name I use to identify this being of both male and female appearance is Kuan Tsu. This
numinous title conveys the sense of the
duction to Immortals
travel, suffused in grey sliding mists of major rivers, of tributaries. The Immor tals have friends, companions. They are known as the Clan of Grey Silk. Grey, because almost invisible. Silk, because supple, light and lucent. I have come to meet some of the members of the company of Grey Silk. I will tell of such meetings and I will tell you one or two incidents, case stories of meetings with such remarkable men, remarkable women. Within the hill at Gua Masang, in 1421, the Immortal or the Immortals’ companion whom I knew as Kuan Tsu, or Charlie Wong, is assembling an observation post which he refers to as a dragon nest. Kuan Tsu is responsible for nine such nests, nine sites which are pulse points in the body of Earth. These are points from which creation emanates. Fertile points. Nine nests, a part of the great circulation. Lest you find this matter too puzzling for your liking I will restate it. The body of the earth has pulsating points interlinked in continuous movement. It is the task of immortals to attend to the health of these points. By visiting the site it is possible to take the pulse of the world. From there an immortal can make an observation of the entire system, assessing the health of the dragon nest which, in its pulsation, sustains the vitality of the world. The light of the world. Kuan Tsu is responsible for nine of the most telling sites of the then known world. As Kuan Tsu assembled his obser vations at this site in 1421, he gazed out upon horizons of the known and then the future world. He gazed into the horizon of future times, and a great coldness came upon him as he saw the direction for the future. He noted the increasing population of the human, and the straining of the sites to keep up the healthy circulation of the world. Kuan Tsu prepared a report of these observations. There was a time when light hearted maintenance of the sites was all that was needed to keep the world alive. At that time the Immortals could afford to wander, happily chatting on the road with farmers or sitting in gatherings of women. They could do their work, happily composing music and reciting. Time could be taken because humans loved their sites and did not trouble them. They felt affinity for dragon nests, they sang to them, crooned to them, preserved them and the sites were able to work with the energies of the world. At that time humans were few and used their senses. The animals were
many and the blood and breath of the world circulated happily. Not a golden age of course, often savage, terrifying and hear t wrenchingly awful. But long distances slowed down sexual reproduction, and the instruments of death were manageable. In order to preserve the connectivity and circulation of the world it became appar ent to Kuan Tsu that the circulation could not depend upon the continuing existence and potency of the physical sites. In Kuan Tsu’s vision it became apparent that the majority of the dragon nests would fail, fertile sites be obliterated, hollow mountains gutted, rivers neglected, tributaries destroyed. The world would suf fer from hear t failure. If this could not be prevented then an alternative strategy to maintain the health of the world would have to be set in motion, and the likely failure to be prepared for. This was the burden of Kuan Tsu’s report . In 1422, as a result of the suggestions from Gua Masang there was a meeting of the Immortals and all their companions . It was held in Shiraz, Persia. As a result of that meeting there began a subtle and gradual shift in the balance of the world. The period of interiority began,
Kuan Tsu’s suggestion was this: In every human heart there is now a hollow mountain to be formed. In every human, a dragon nest. In every human nervous system there is a river to let flow. A slow timeless power to be established, feminine, resilient, tough and slow. In every human body a fiery active point, masculine, purposive, compassionate, enduring. The sites must be re-established, said Kuan Tsu, within the interior worlds of every human being so that, if the solid hollowed mountains fail, the interior mountains will continue. This would be a task for every single soul or at least a critical mass of souls to accomplish. The task of interiorisation would require, for a period, a vastly increased workload for the Immortals. All Nine Immor tals refused to be over worked and thus they began to recruit assistance, an increased network of agents of the Immor tals. This company was affectionately known by the Immortals as their dearies, or their silkies. Silkies, because slippery, dearies, because dearly beloved. Some years ago, around 1933 another meeting took place, centred upon a small cave outside Assisi, Italy. Five hundred years into the period of interiority, Kuan
following Kuan Tsu’s suggestion.
duction to Immortals
Tsu and the immor tals revitalised, accelerated the plan. Most of what is happening now and happening to you, in fact, is a result of that acceleration. The situation is fragile, dangerous, possibly a failure. has begun to flow and a circulation established. I have been unwittingly, unconsciously part of a planned reorganisation of my being and of my attitude to the pulses of the world. I regret it has taken me so long, being foolish and slow. I alone seem to be clouded while the rest of you are clear and sharp, intelligently upon the way. For myself this internal reorganisation came about through meeting with an agent or an emanation of Kuan Tsu, known to me as Dr Charles Wong, though his alias and identities are many. I thought perhaps I might tell you a little of what has happened and how Charles Wong works.
The Company of Grey Silk
I realise now that I have come to meet some of the company of grey silk or their agents. As, perhaps, you have also been met, in mysterious, unique and translucent manner by agents of the interior – set upon this task of converting hollow mountains. I did not understand this issue of the interiority of sites until a few months ago. It came as result of a chance meeting with a philosopher and her stone. In her company I looked back over my past and noticed a pattern of which I had been unaware. Noticed that I had been worked upon and was in turn working upon others. And I can now see that for many, many years, quietly, resiliently a hollow mountain has been constructed, a river
Author: Dr. Craig San Roque is an analyst who has practised in London, Central Australia and Sydney. His most recent publications are in the field of psychoanalysis and anthropology. He is known for evolving community theatre events on mythological themes, and presented several poetic stories of Dr Wong and the Golden Flower at our March lecture earlier in the year.
Photo of Kwan Yin is reproduced by kind permission of Robert V. Moody, Emeritus Professor of Mathematics, Department of Mathematical and Statistical Sciences, University of Alberta and Adjunct Professor of Mathematics, University of Victoria, Canada. Other photographic images by Prof. Moody can be seen at: www.math.ualberta.ca/~rvmoody/rvmphoto/index.html
Talks + Workshops
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 program of speakers both Australian and international.
All Talks are held at Blavatsky Lodge, Level 2, 484 Kent Street, Sydney
SATURDAY, 14 JULy 6.30pm for 7.00pm TALK
Understanding, Communication and Individuation
Guest Speakers – Andrew Gibson and Peter Mann
Andrew Gibson and Peter Mann are partners in the workshop series InterPersonality that teaches Jungian Psychological Type as a discovering of Self along a path toward individuation.
Popularised by the Myers-Briggs Type Indicator, Jung’s illumination of the psyche, its construction, operation and interaction has been the foundation of many discoveries in applied psychology over the past 20 years. Not simply a label defining our preferences, Jungian psychological type is the basis of a most stimulating exploration of our spiritual self from our unique individual gifts of perception and awareness. It casts light upon our Dharma through a scientific exposé of the individuation process available to each of us. Join Andrew and Peter as we embark on a brief histor y of psychological type referring to some of the greatest exponents of type included Isabel Myers, Marie-Louise von Franz, John Beebe, Anthony Stevens and Dar yl Sharpe on our journey of discovery.
Members $5, Non-Members $20, Non-Members Concession $15
Psyche & Cinema
A Deep Place Touched Only by
SATURDAY, 11 AUG 6.30pm for 7.00pm Special EVent
Blavatsky Lodge Level 2, 484 Kent St Sydney
Dr. Anne Noonan and Prof. Barbara Creed discuss Cinema and Psyche, the images of horror and transformation in Guillermo del Toro's film Pan’s Labyrinth. Evening chaired by Louise Fanning.
Guillermo del Toro, the writer, director and producer of the film Pan’s Labyrinth said in a recent interview – “I really think the most creative, most fragile par t of the child that lives within me is a child that was literally transformed by monsters. Be they on the screen, or in myth or in my own imagination.” Sight & Sound Magazine Dec 2006
This evenings event will be a panel and audience discussion inspired by Guillermo del Toro's latest film Pan’s Labyrinth. The film is described as “a dark fairytale about choice” and is set against the background of the horror of the closing stages of the Spanish Civil War as seen through the eyes of a young girl. Our panel will offer psychological ideas linked to some of the many complex and intriguing themes that
emerge from the film. Anne Noonan asks if the horror is above ground or below? Anne will discuss the film as an alchemical opus and consider the work of the director as alchemist, technologist and philosopher. Barbara Creed will talk about film, labyrinth and the secrets of the self: the uncanny monsters of Pan’s Labyrinth.
Pan’s Labyrinth: Synopsis
A gothic fair y tale set against the postwar repression of Franco’s Spain, Del Toro’s sixth film, his most ambitious, Pan’s Labyrinth combines the historic and moral themes of his acclaimed Spanish Civil War ghost story The Devil's Backbone. Har nessing the formal characteristics of classic folklore to a 20th Century landscape, del Toro delivers a timeless tale of good and evil, bravery and sacrifice, love and loss. Pan’s Labyrinth unfolds through the eyes of Ofelia, a dreamy little girl who is uprooted to a rural military outpost commanded over by her new stepfather. Powerless and lonely in a place of unfathomable cruelty, Ofelia lives out her own dark fable as she confronts monsters both otherworldly and human.
Dr Anne Noonan is a Psychiatrist and Jungian analyst trained in Rome. She works in Central Australia as well as private practice in Sydney. Ann has a Masters in Italian Studies on the interconnection between Italian cinema and Italian politics in the period 1943–1978 from the University of Sydney. Professor Barbara Creed lectures in Cinema Studies at the University of Melbourne. She is the author of many books including Pandora’s Box: Essays in Film Theory and most recently Phallic Panic: Film, Horror and the Primal Uncanny . Louise Fanning has a Masters in Analytical Psychology from the University of Western Sydney with interests in images of monsters.
Members $10, Non-Members $25, Non-Members Concession $20 21
SATURDAY, 1st SEPTEMBER 9.00am for 9.30am – 5.30pm WORKSHOP
Presenter – Robert Bosnak
A short course in
R obert Bosnak is a Dutch Jungian psychoanalyst, and diplomate of the
C.G.Jung Institute, who trained in Zurich, Switzerland from 1971 to 1977. He has been in private practice in the United States, in Cambridge, Massachusetts from 1977 – 2002 and he currently lives and works in Sydney.
The workshop will demonstrate the method of embodied imagination with dreams and memories. Robert Bosnak will first explain his method and then ask a member of the audience to present a dream or a memor y, which will be worked before the group. After this practicum-style demonstration there is ample time for questions and remarks based on the work presented. The extended workshop shall focus on specific techniques in embodied
excursions into the metaphor system of alchemy. In the late 1970s Robert pioneered a radically new method of embodied imagination, based loosely on the work of C.G.Jung, especially on Jung’s technique of active imagination and his studies of alchemy. From the point of view of the dreaming state of mind, dreams are real events in real environments. Based on this notion, Robert Bosnak developed methods to re-enter dreams by inducing a hypnagogic state (a state
imagination, combined with brief
of consciousness between waking and sleeping) through a process of careful questioning. His techniques are now applied worldwide, by therapists, artists, actors, and others interested in the creative imagination. His first book A Little Course in Dreams was translated into 12 languages. Since then he has written Christopher’s Dreams: Dreaming and Living with AIDS and Tracks in the Wilderness of Dreaming, in which he describes his techniques in detail. His new book called Embodiment: Creative Imagination in Medicine, Ar t and Travel, describes his work with patients suf fering from physical illness and trauma. It also deals with the work he has conducted with the Royal Shakespeare Company in Stratford, England, against the background of
a metaphor system derived from the art of alchemy. His in-depth embodied dreamwork has been effective both individually and in groups. A past president of the International Association for the Study of Dreams, Robert Bosnak has pioneered methods of psychotherapy by way of Internet video, has conducted Internet voice/ video–based dream groups since 1997 through www.cyberdreamwork.com, and uses Internet webcasting to train people worldwide. In 2006 the International Society for Embodied Imagination was founded at a conference in Guangzhou, China. It will govern the embodiment training programs in Shanghai, Los Angeles, Tokyo, Online, and the future program in Sydney.
Date: Saturday, 1 September Time: 9.30 am – 5.30pm. Location: 'The Centre' 14 Frances St, Randwick. $120 members $100 members concession $160 non-members Event contact: Lenore Kulakauskas Tel: 9365 7750 Mobile: 0407 170 680 EMAIL: firstname.lastname@example.org 23
Signed copies of Robert Bosnak’s new book Embodiment available for purchase.
SATURDAY, 15 September 6.30pm for 7.00pm TALK
Blavatsky Lodge Level 2, 484 Kent St, Sydney
In this talk Heather Formaini explores the limits and scope of psychoanalytic theory in relation to the role of mothers and fathers, in order to identify what needs to be taken apart and re-examined. She par ticularly questions the notion of the abstract law Heather Formaini is a Jungian analyst with a private practice in Rozelle. Her theoretical concerns focus on gender, particularly masculinity, and she is the author of the bestselling book Men: The Darker Continent. Heather’s PhD concerned the ghost of the father in psychoanalysis, tracing the history of father theory in the work of Freud, Jung, Lacan, Klein and Winnicott. Heather was the founder member of the British organisation Psychotherapists and Counsellors for Social Responsibility, and actively campaigns on the politics of fair trade and climate change. She also works with refugees and asylum seekers. In her previous life she was a broadcaster with the BBC and ABC, specialising in the borderline between politics and religion.
24 Members $5, Non-Members $20, Non-Members Concession $15
IN THE FACE OF TESTED THEORIES
Guest Speaker Heather Formaini
of the father which is present in every tradition of psychoanalysis Heather presents a substantial argument towards such a case in which there is a loving, embodied father who is as active in child care as the mother.
SATURDAY, 13 OCTOBER 6.30pm for 7.00pm TALK
Blavatsky Lodge Level 2, 484 Kent St, Sydney
The Pig in Myth and Dreams
Guest Speaker – Marie Makinson
In February this year the Chinese people celebrated their traditional new year with great jubilation because they had entered that most auspicious part of the cycle, the Year of the Pig.
In China and in many other parts of the world the symbolism of the Pig is very positive, emphasising spiritual qualities as well as wealth and abundance. In western culture however it is highly ambivalent and to a large extent has become imbued with qualities of the The emotional intensity that often surrounds the Pig reveals the archetypal background of a sacred image. This presentation explores the symbolism of the Pig and will attempt to follow the evolution of the symbol in western culture. Early sacred images and mythological material will reveal that the Pig was one of the most important symbols of the Neolithic period. Later images, dreams and stories provide clues about the symbol’s subsequent evolution and its current place in the collective. We will also explore how the symbol could be speaking to us about the current world situation.
Marie Makinson trained as a Jungian analyst with The Guild of Analytical Psychology and Spirituality in London. Returning to live in Northern NSW in 2004 she now has a private practice in Lismore. Marie also does group work and runs short courses in Jungian psychology.
Members $10, Non-Members $25, Non-Members Concession $20
SATURDAY, 10 NOVEMBER 6.30pm for 7.00pm TALK
Blavatsky Lodge Level 2, 484 Kent St, Sydney
New research on the influence of psychotherapy on the immune system in Chronic Fatigue
Guest Speaker Robert Bosnak
In 2002 the Omega Foundation in London funded a group, including the presenter, at Harvard Medical School, to conduct research about the influence of working with dreams in psychotherapy on the immune system in patients suffering from chronic fatigue. After many problems, which will be described, the practical part of the research was outsourced to China, where it was carried out by psychotherapists under my super vision in Guangzhou Robert Bosnak is a Dutch Jungian psychoanalyst, and diplomate of the C.G.Jung Institute, who trained in Zurich, Switzerland from 1971 to 1977. He has been in private practice in the United States, in Cambridge, Massachusetts from 1977 to 2002 and he currently lives and works in Sydney.
26 Members $10, Non-Members $25, Non-Members Concession $20
and Shanghai. The outcome shows significant positive changes in blood tests before and after, related to positive changes in the immune system. Scores in other tests also improved. The presentation will present the research material as it was rated and supervised by the chief researcher at Massachusetts General Hospital in Boston, as well as two individual cases of participants in the study.
SATURDAY, 10 November Following the ROBERT BOSNAK Talk From 8.30pm
Christmas comes but once a year
Join us for the season's cheer... Please come and join us in celebrating the end of the year at our annual Christmas Party.
his year we will party at RedSalt Restaurant, a new venue for us at our 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 your Jungian community. The Jung Society Christmas Party has a fine tradition of warm conviviality peppered with rich conversations. Don’t miss out on a
HOST Venue: RedSalt Restaurant, Crowne Plaza Hotel corner of Day St and Bathurst St. Cost : $10 members $20 non members
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 Email. email@example.com Web www.phoenixrisingbooks.com
Winner – City of Sydney 2004 & 2005 Outstanding Business Award
Specialists in Self-Transformation and Healing
Mail Order Australia Wide – Contact us for the lastest catalogue
Warning! It might be thought there is a conflict of interest here. Robert Bosnak is presenting a lecture to, and giving a workshop for, the Jung Society and he provided the draft copy of his manuscript for review. Thankfully, however, he has written a good book which describes embodied dreaming practice, its theory and its relation to Jungian and post-Jungian thought.
Those who have used Robert Bosnak's technique, or participated in one of his workshops, may well gain more from the book than those who have not. That also could be a virtue, as the book is deeply experiential and grounded in practice, and as such welcomes the reader’s participation. It is by no means a dr y academic tome, despite having many interesting asides and references to other research and ideas. The book opens by describing one of Robert’s dreaming workshops in the caves along the Vézère River in France, showing how the magnificent prehistoric artwork, and the place itself, act in the imaginations of the dreamers. Here as elsewhere the dream presents itself as a total real world with separate beings which act independently of the dreamer and are capable of surprising them. These active dream images not only present themselves as physical in the dream but,
physical responses in the dreamer’s body. Dream images are not things of air alone; they are independent alien intelligences which we meet, which af fect us and which shape our bodies – hence the title ‘embodied imagination’. Rober t here draws attention to the important difference between consciously directed ‘confabulation’ and the more spontaneous and apparently other-directed embodied imagination. The consequence of Robert’s approach opens us to revelation. The dream is not, as Freud would have it, a puzzle to be decoded and then reduced to an already expected series of complexes, nor are the dream images simply subparts of a unified Self, as Jung would asser t; they are forces to be encountered. The techniques of embodied dreamwork aim to help us amplify these forces until they can be noticed, not just by themselves, but as a network of effects in differing parts of the body. “The main task of imaginal
when slowly focused upon, arouse strong
work is to let the variety of substantive selves be aware of one another.” Again, Robert interestingly departs from Jung, who tends to see psychic forces in terms of binary opposition and synthesis. In this work the forces may manifest in almost any number, and there may never be any conscious unifying symbol, even if the dreamworker’s bodily and psychic states change productively after the encounter. While this encounter and the change it produces is the central point of the work, in the course of the book Robert considers the main scientific theories of dreams, some of which argue that dreams are meaningless, simply random ner ve signals for which the forebrain has tried to provide sense. Using the work of Mark Solms, Robert makes the case that meaning formation is inherent in the dream itself. However, it is really what we can gain from dreams that demonstrates their power, not how they arise, and although it is tempting to think of images as translations of unconscious forces, this work focuses on the images entirely as they reveal themselves to be (ie phenomenologically), not as symptoms or as ‘something else’. The book goes on to discuss applying the technique to trauma and the intense repetition of images with apparently good results. This leads to
Book Review of Robert Bosnak's "Embodiment: Creative Imagination in Medicine, Art, and Travel"
reviewed by Jon Marshall
the healing effects of embodying dreams and we are reminded of the processes of dream healing in the temples of Asclepius. Another chapter makes use of the metaphors and images which have arisen in alchemy, in which the alchemists seem to meet the quasi-physical intelligences evoked in the work in matter: “While the alchemist was identified with embodied substances in the process of phenomenally revealing their alien intelligence, the state changes observed could be infusions of fresh intelligence arising from the mutual interaction between the alchemist and substances he was cooking”. Alchemy shows the importance of recurrent affliction and the processes of concentration of essence which can heal or raise the matter to a different level. Finally we are shown the ways in which the work can expand the embodiment of characters and interpretation in theatre in an encounter with the Royal Shakespeare Company. So, all in all, this is an excellent wide-ranging book with something of interest for anyone who feels the call of their dreams, or the ideas and practices we call Jungian. You are bound to learn something from reading it, and possibly you may come to see the world and your dreams in a new and challenging way.
Publisher: Routledge 2007
A Remembered Friend Jan Blackburn 1945-2007
Jacinta Frawley In February Erla Ronan, June Reynolds, Charles Plumridge, Lucy Davey, Rolf Marsden and I represented the Jung Society and ANZSJA at the funeral of Jan Blackburn, Honorarium of the C.G. Jung Society of Sydney from 2003 to 2005. Jan passed away on the evening of Sunday 18th February after a long battle with cancer. Though born in Canada, Jan was a child of the world. After growing up in England she travelled extensively before settling in Australia. Jan’s experience of medical treatment was not easy, but she relished the kind and touching moments that she experienced with some health professionals that cared for her. Jan did not wish to “go gentle into that good night”, but was appreciative of peoples' concern. Our last conversation, like so many of our conversations, focused on our gardens. A talented gardener Jan was always trying to rescue my roses, and I enjoyed hearing about her battles with the cockatoos, and her concern for a family of possums, which resided in her native garden. Jan had been a member of the Jung Society for many years before she became she devoted many voluntary hours to the practical tasks required to run an organization. This was part of Jan’s decision to contribute to the community through service to various groups and organizations. She worked in paid and voluntary capacities for the Plant Society, for the professional organization of teachers of the Alexander Technique, for the Jung Society and ANZSJA. Her legacy lives on at both ANZSJA and the Jung Society in her library work, in the many systems and procedures that she introduced, and the goodwill that she established with other groups and organizations. On behalf of the Jung Society and ANZSJA I thank Jan for all she contributed.
Come and take a step into the unknown Talk with me and walk with me Let me show you my visions And present to me yours For the years are young And the Eon’s wisdom presents For our edification and insight To view the turning’s turning This is now friendship’s delight Jan Blackburn 1985
Honorarium. Very skilled at administration
C.G.Jung Society of Sydney
New members and visitors are alway welcome. If attending a lecture for the first time please feel free to make yourself known to the Committee members, they 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 event broadcast of upcoming events.
History & Aims
The C.G.Jung Society of Sydney was formed in 1975 to promote the ideas of the Swiss analyst and psychiatrist Carl Gustav Jung (1875–1961). The 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 international guest speakers. In addition the Society provides a dedicated research and reference library.
Annual Membership entitles you to: • Discounts at all our monthly Talks and Lectures • Access to borrow from our extensive Library, which includes books, journals, audio tapes, cds, dvds and 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 will also receive a mailed copy of our bi-annual newletter Jung Downunder and any monthly updates via email.
Membership applications are available from our website www.jungdownunder.com – see the Homepage of the local Sydney society. You can either pay online via PayPal or print-out a PDF copy of the membership form and post to the Membership Secretary. Full annual membership is $50. Concession, country members or organisation membership is $25.
OUROBOROS The symbol of C.G.Jung Society of Sydney is an ancient Gnostic glyph which the Alchemists later used to depict the nature of their transforming work. The script in the centre of the images means self-digester or self-digesting one. The self-digesting Ouroboros slays itself and brings itself back to life. It illustrates the principle of human creativity and the development of personality as it devours itself and generates itself.
Enquiries Membership enquiries directed to: Lenore Kulakauskas on tel.(02) 9365-7750 WEBSITE Membership application and event information – www.jungdownunder.com
Executive Committee 2007 President: Sally Gillespie Treasurer: Monica Roman Assistant Treasurer: Marcel Abarca Minutes Secretary & Librarian: Lucy Davey Liaison Officer: June Reynolds Membership Officer: Bo Roberston Member: Lesley Hamlyn Special Projects Officer: Louise Fanning Bookshop Officer: Jon Marshall Technical Officer: Peter Mann Honorarium: Lenore Kulakauskas Communications Officer & Graphic Design: Tim Hartridge
DISCLAIMER The C.G.Jung Society of Sydney does not take responsibility for services offered by individual advertisers on the Noticeboard. We receive advertising in good faith. Caution and discrimination in responding is advised and is your responsibility. COPYRIGHT © 2007 Transmission or 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 for the next newsletter will be on 28 November 2007 Ads can be reproduced on our website at any time. WEBSITE: www.jungdownunder.com CONTACT: firstname.lastname@example.org
Jungian Art Psychotherapist
Julia Meyerowitz-Katz ANZATA (ATR) BA Fine Art PG Dip Art Therapy MA Art Psychotherapy Julia is an Art Psychotherapist with over 20 years experience of working with adults and children in a variety of settings. She is currently training to be a Jungian analyst with ANZSJA. She has a private practice near Bondi Junction where she offers individual art psychotherapy sessions as well as supervision. Julia can be contacted on 02 9389 8936 or via her website: www.sydneyartpsychotherapy.com.au
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.
WOMEN’S DISCUSSION GROUP
Marcelle Lawrence – Jungian analyst Marcelle Lawrence is offering a group for women to explore together issues relating to being a woman in today’s world. How can the psychological exploration of fairytales help us do this? What are your priorities and what is preventing you from attaining these? What role does culture play in our sense of identity? All welcome: small groups on alternate Tuesdays from Tuesday September 11th for 6 sessions in Paddington. For more information telephone in August (02) 9361 3283
THE USES OF SUBJECTIVE EXPERIENCE
A Weekend of Conversations Between Analysts and Academics Who Work with Jung’s Ideas
The C.G.Jung Institute of the Australian and New Zealand Society of Jungian Analysts is hosting an interdisciplinary discussion between analysts and academics who work with Jung’s ideas in a range of contexts. The focus of the discussions will be the ways in which subjective experience is used differently across the academic and analytic contexts represented in the region. The aim of the conference is to extend our understanding of our own and each other’s work through dialogue. Contributors include: analysts - Margaret Caulfield, Giles Clark, Dale Dodd, Andre de Koning, Leslie Devereaux, Peter Fullerton, Sally Kester, Anne Noonan, Leon Petchkovsky, Craig San Roque, and academics - David Tacey (keynote speaker), Frances Gray, Jadran Mimica, David Russell, Brendon Stewart, and Terri Waddell. Dates & Times: 9am – 4.30pm, COST: Saturday 20th & Sunday 21st October 2007 441 Royal Parade Parkville Melbourne $349 (GST inc) for both days, plus a light lunch $299 (GST inc) for both days, if booked before 31th August Location: Vibe Hotel Carlton
No refund for cancellation after 1st October 2007, and an administration fee of $50 will be charged on cancellations prior to that date.
BOOKING FORMS available from: www.anzsja.org.au/events.htm Once completed post with payment or advise EFT payment details to: Lenore Kulakauskas 4/21 Sir Thomas Mitchell Rd Bondi Beach NSW 2026 ph +61 2 9365 7750
This action might not be possible to undo. Are you sure you want to continue?
We've moved you to where you read on your other device.
Get the full title to continue reading from where you left off, or restart the preview.