President's notes from years past


Volume 39, Newsletter #5, March 2014

A Note From the Co-President

As I begin to write these notes it is a cold night in late January. However, this is the last newsletter in the 2013-14 program year and it seems in order to make some retrospective comments about the year.

It has been an eventful year in the life of our society.

After a number of years of a generally happy relationship with Dawson College, we moved the usual venue of our lectures and workshops to the John Molson School of Business at Concordia University and my current impression is that the change has worked well, on balance, and we will remain there for an indefinite period. A number of those who have attended our lectures and workshops there seem to appreciate the physical amenities and ambience.

“Professional” issues have also been important to our society this year. As I have emphasized more than once in the past, our society cherishes the participation and collaboration of Jungian analysts and therapists of various other kinds, but is an educational organization, open and welcoming to the general public. Several of us, me in particular, are alarmed by the legal moves to extend the hegemony of the Ordre des psychologues du Québec over the professional practice of psychotherapy and see it as a challenge to the openness in psychotherapeutic matters which the times require. We particularly regret the decision of our good friend Françoise Cloutier to wind up her career as a Jungian analyst because her impressive qualifications did not conform with the unduly stringent requirements of the Ordre.

On the other hand, we are willing to take the good along with the bad. An initial experiment in making one of our programs, Ginette Paris’ seminar in October on the topic “What Is Archetypal Psychology and How Is It Practiced?” eligible for continuing-education credits from the Ordre for certain professionals, was a modest success. Such events will probably be repeated.

Through the somewhat strange mixture of chance and design that seems to characterize our programming, the theme of the wounded healer has been a leitmotif running through this past year. For me, it is a central theme of Jungian psychology and one that perhaps distinguishes it from approaches favoured by, for example, the Ordre des psychologues.

Montreal analysts Jan Bauer and Guy Corneau exchanged views on that topic at the event that opened our program year last September. (We hope to have them back next September, not necessarily on that topic.) Selections from films and TV in a seminar series put together for November and December by Roman Rogulski and Ted Fillery—an analyst who, alas, has now left these parts for new adventures in Australia—provided illustrations of this theme, as did some of the comments by Montreal analyst Yvon Rivière in his November lecture on whether psychoanalysis has a future.

A lecture and workshop in February by that trickster-scholar David Miller of Syracuse on the psychological danger of belief was certainly germane to some current issues in Quebec, if not necessarily to the theme of the wounded healer in particular. (Because of newsletter deadlines I am writing this before the David Miller weekend.)

The next event to which we will be looking forward as you read this certainly deals with the subject of healing. Four Montreal practitioners will be describing different types of healing at a day-long seminar Saturday, March 22.

Mathieu Langlais, a psychologist and psychotherapist in private practice in Montreal, trained in both Jungian and Freudian psychologies, challenged our society in a lecture in 2009 with “a soul perspective on psychosomatics.” His contribution to our March workshop promises to be challenging as well. He has given it the intriguing title “Sickening.”

There will be three other presentations by three friends of our society of long standing. Shelley Snow will present findings of her doctoral research into a form of vocal sound healing in Great Britain. She is a licensed psychotherapist and music therapist who has been in private practice for over twenty years, both in New York and Montreal.  She founded The Dorian Centre for the Healing Arts in Montreal in 2011, and recently travelled to Egypt to train psychiatrists and psychologists in music therapy. Her husband Stephen Snow, who has been practicing drama therapy for nearly thirty years and is chair of the department of Creative Arts Therapies at Concordia University, will explore the evolution of the healing function of drama, from dramatic healing rituals of tribal peoples to the Greeks’ employment of catharsis. Artemis Papert, a member of our society’s planning committee, trained in both Jungian analysis and Chinese healing techniques, will focus on Chinese healing traditions.

The wounded healer, or at least the interplay between wounding and healing, will not be far from the theme of an exciting new visitor to our society, Kathryn Madden, when she speaks to us on Friday, April 11, on “Breakdown and Breakthrough in Creative Depression.” The title of her workshop the next day will be “Igniting the Imagination in the Place of Stillness.”

Dr. Madden is a pastoral therapist and psychoanalyst in New York as well as a scholar, teacher, writer and editor. One reviewer (Dennis Patrick Slattery) of her 2008 book Dark Light of the Soul wrote that Dr. Madden “promotes a new field of study, depth theology. Its archetypal space is Abyss; its journey to it is through the underworld of psyche.”

I look forward to joining her on a bit of that journey.

And close to the end of our 2013-14 program year, another of our popular series of reading seminars will explore readings bearing on the theme of—guess what?—the wounded healer. This four-part series will run on Mondays and Tuesdays, beginning on April 7 and ending on May 20 at the Westmount Public Library. Please see the enclosed flyer for more information.

Finally, to cap off our season, Joan Palmer of Burlington, Vermont, will bring us something else new: one of her “Soul Collage” workshops on Saturday, May 24. We have heard enthusiastic comments from people who have participated in her workshops in Vermont and expect that those who participate in this workshop will not be sorry.

                                                                                                                                                                                                                                                                        Harvey Shepherd 



Volume 39 Newsletter #4, January 2014


From Tozeur I went on to the oasis of Nefta. I rode off with my dragoman early in the morning, shortly after sunrise. Our mounts were large, swift-footed mules, on which we made rapid progress. As we approached the oasis, a single rider, wholly swathed in white, came toward us. With proud bearing he rode by without offering us any greeting, mounted on a black mule whose harness was banded and studded with silver. He made an impressive, elegant figure. Here was a man who certainly possessed no pocket watch, let alone a wrist watch; for he was obviously and unself-consciously the person he had always been. He lacked that faint note of foolishness which clings to the European. The European is, to be sure, convinced that he is no longer what he was ages ago; but he does not know what he has since become. His watch tells him that since the “Middle Ages” time and its synonym, progress, have crept up on him and irrevocably taken something from him. With lightened baggage he continues his journey, with steadily increasing velocity, toward nebulous goals. He compensates for the loss of gravity and the corresponding sentiment d’incomplétitude by the illusion of his triumphs, such as steamships, railroads, airplanes, and rockets, that rob him of his duration and transport him into another reality of speeds and explosive accelerations.

        —C. G. Jung: Memories, Dreams, Reflections, (MDR) Chapter 9: Travels.

This incident took place during a trip by Jung to North Africa in 1920. This passage leads into an account of a dream about a confrontation with an Arab, obviously growing out of this incident, that Jung had just after this encounter, and which I wish I had the space to include here. This passage, as Jung himself indicates, tells us more about Jung and Western culture than it does about non-Western, and in this case, Muslim culture.
      I choose this passage from Jung’s autobiography partly because Western and Islamic cultures are again in confrontation in the world—and here in Quebec, in the debate over the Charter of Quebec Values. These confrontations are no doubt fuelled by deficiencies in the attitudes of some Muslims.     
     But they also reflect a blindness on the part of many of the rest of us that make Jung's attitudes in 1920 (or in the early 1960s, when MDR was published) seem relatively sensitive, at least by comparison.
      I also choose it by way of introduction to the first two events of our society in 2014. These events, like Jung’s encounter in North Africa and the Charter of Quebec values, will not tell us much about Islam but they might say something about our reaction to Islam.
      On Thursday, January 23, we will gather in the Westmount Public Library to view a segment from the Stephen Segaller trilogy, "The Wisdom of the Dream." Like the above-cited passage from his autobiography, “Inheritance of Dreams” turns the spotlight on Jung’s encounters with other cultures.
      Then, on February 7 and 8, we will return to our new venue at the John Molson School of Business to hear David L. Miller, a perennial favourite of our society, Watson- Ledden Professor of Religion, emeritus, at the University of Syracuse and retired member of the core faculty at the Pacifica Graduate Institute. His topic: “C. G. Jung’s Warning about Faith: The Psychological Danger of Belief.”
       The Wisdom of the Dream is a three-part documentary series from 1989 that provides a wonderful introduction to, or review of, Jung’s life and ideas. The films draw on rare interviews and footage of Jung, as well as interviews with prominent psychologists, some of whom knew Jung personally.
        We will be watching Part 2: “The Inheritance of Dreams,” which looks at the collective unconscious through myths shared by different world cultures.
        The film does not deal with Jung’s encounters with Muslims but does look at his encounter with Africans and with Pueblo Indians in New Mexico, both also discussed in the chapter of MDR where Jung describes his encounter with the mysterious Arab. Along with fascinating cinematographic footage from Jung’s era and our own, there are interviews with eminent Jungians and others, James Hillman among them, about the role of myth in ancient cultures and our own and how the similarities and differences helped to shape Jung’s concept of the collective unconscious. Among those interviewed is the late Michael Edwards, whom some of us remember from his time as a professor of art therapy at 
Concordia University. Edwards led workshops for the C. G. Jung Society of Montreal and later became curator of the picture archive of artwork by patients of Jung in Zürich.
    We will be watching these accounts in a world different from Jung’s time and some things may seem a bit dated. This will add another perspective, but I expect we will still agree that Jung’s response to the cultures he experienced was wise, powerful and prophetic.
    In the introductory material David Miller has sent us, he comments that it has become apparent since the World Trade Centre trauma of September 11, 2001 that religious belief can be politically dangerous. Dr. Miller adds that it can be psychologically dangerous as well. He refers to a warning about religious belief found in Jung’s recently published Red Book. The passage was probably written a few years before his above-mentioned visits to Africa and America.
    I don’t think I am sticking my neck out in predicting that Dr. Miller’s presentations will bring no aid and comfort to anyone who thinks that what the world or Quebec needs at this point is more severe restrictions on religious practice and the “ostentatious symbols” (using that word in its Quebec Charter sense) of devout Muslims and other religionists.
    I am not going to try to predict what Dr. Miller will say but I am pretty confident that it is our own views and not those of others that he will be inviting us to question.
    Perhaps some of his comments will be along the lines of these from a lecture “A Myth is as Good as a Smile! ...” that he delivered in 1999 at the Pacifica Graduate Institute (and which I found on the website of the Imaginal Institute at

We now need to know and think through the myths that divide, and understand the mythology that unites ...
We have no choice, for mythology there will be, with its ideology and theology and philosophy, for which many will kill. Our only choice is whether or not to educate our youth and ourselves in that which divides and separates, so that it can be also the weave whereby we begin to imagine and discover the threads which unite and connect. Mythology can be an antidote for literalism, humorlessness, overseriousness, fundamentalism,   dogmatism,   and    hate.

      I mentioned James Hillman above. A small group will be meeting Wednesdays, January 15 and 29 and February 12 to discuss his 1999 book The Force of Character: And the Lasting Life. Call (514) 485-0263 for details and to reserve your spot at this salon.

                                                                                                                                                                                                                                                        Harvey Shepherd 

Volume 39 Newsletter #3, November 2013


ow many of you readers remember the cover of the Beatles’ 1967 album Sgt. Pepper’s Lonely Hearts Club Band?

     A great many, I suspect. I have mixed feelings about that. On the one hand, it is nice to share cherished memories. On the other hand, these shared memories reflect the fact that much of the membership of our society is made up of what is known in some circles as an aging demographic. I would like, in a way, to be able to write that many of you are too young to remember Sgt. Pepper well, but that would probably not be true.

     Still, I should recall for those few of you who do not remember the album that the cover features a collage of about sixty people including The Beatles themselves, but also people who they felt had had a significant impact on them, cultural or otherwise. Among them are such people as Frank Sinatra, Karlheinz Stockhausen, Marilyn Monroe, Aleister Crowley, Mae West, W.C. Fields, Bob Dylan, Aldous Huxley, Sri Paramahansa Yogananda, Karl Marx, and on and on.

Including Carl Gustav Jung. Ah, those were the days. 

    Carl Jung and his work have not exactly dropped from the public eye a little over a half-century after his death in 1961, six years before Sgt. Pepper came out. The recent attention to the publication of his Red Book and the release of David Cronenberg’s movie A Dangerous Method are evidence for that.
      But one does not have the feeling of riding a wave in quite the way one did a few decades ago. It would be nice to report that there is a little photo of C. G. Jung on the website of Lady Gaga or Avril Lavigne or Lissie, but I haven’t heard of such a thing.
      There are no doubt a number of reasons for the fact that the popular memory of Jung has faded. In academic and clinical circles, the place of psychoanalysis in general— not just Jungian analysis—has faced major challenges, partly because it does not offer the kind of quick fix our society seems to favour. Spiritual and religious approaches in general also face cynicism and hostility in some quarters, of which the “Quebec values” debate is, in part, an example.
      Our movement—and the C. G. Jung Society itself—face big challenges as we ponder whether and how we can preserve our legacy and pass it on to another generation.
      All this seems particularly relevant (surprise! surprise!) to our next couple of programs.
      In a lecture to our society Friday evening, November 22, Montreal analyst Yvon Rivière will focus on the challenge that the frenetic pace of our post-modern life poses to the psychoanalytical method. As the flyer enclosed with this newsletter notes, he will ask whether, in an era of instant gratification and multi-tasking, there is still time for the long-term exploration of the inner world that analysis provides.
While his past lectures to our society have been illuminating, Yvon is especially known to some of us for his sand-play workshops, and it is gratifying to see that his presentation will also explore an approach to psychoanalysis that includes non-verbal communication.
     Another Montreal Jungian analyst who has presented successfully to us in the recent past, Denis C. Adams, is convinced that the erosion of the place of religion in our modern society, and more specifically in Quebec with the desertion of churches, is leading to an increasing amount of individualistic faith and self-created religious practices. He will discuss the importance of evil possessions as an archetypal resurgence and the current situation of possessions and exorcisms in the world today, in Canada, and in Montreal.
      Dr. Adams is broadly familiar with today’s issues in psychology as a licensed psychologist as well as a Jungian analyst and senior analyst in the analytical training activities of the Inter-Regional Society of Jungian Analysts.
       His presentation on Friday, December 6, “Evil Possessions: A Jungian Reading” will, in part, explore a sociological approach to phenomena associated with modern religious pilgrims and newly converted believers.
       Note that these two programs will be in our new venue this year—the John Molson School of Business, across from the Guy-Concordia Métro station. See the enclosed flyers.
       That subject leads me to one or two practical challenges our society faces these days—ones with some relation to the frenetic pace of life today and our aging demographic. Firstly, the reasons for moving many of our programs from Dawson College to the John Molson School of Business at Concordia University are complex, but please feel free to let any member of our planning committee,
particularly myself, Mary Harsany, Murray Shugar, Molly Baker, Patricia Coon, Ted Fillery, Susan Meindl, Artemis Papert, or Roman Rogulski, know what you think of the move.
       In particular, what do you think of the site of our opening event in September? The event and the reception that preceded it were quite pleasant, but making the arrangements was quite onerous and we would be interested in alternative suggestions.
      Our society could use some volunteers to help in dealing with practical matters such as making physical arrangements for programs and looking after financial matters. (The financial state of the society is reasonably good; the problem is just with the task of taking care of it.)
      And anyone who has not yet renewed his or her membership for this program year should do so now.
       Looking forward to seeing you soon.
       Returning to the subject of shared memories: it is with sadness that we join Lila Stonehewer, who was a key member of our society’s planning committee for many years, in mourning the death of her husband Edward Clark Over on September 14 in his 78th year. We remember Ed as a scholar and dedicated and devoted musician and, so far as we are concerned, a gracious but ever witty and frequent co-host with Lila to members of our committee on many occasions. In his own right he was a sharp and amused observer of the Jungian scene, especially in some of its quirkier aspects. We treasure his memory. Our condolences go out to Lila and Ed’s sons Adam and David, his step- daughters Christine and Judith, as well as his grandchildren Charlotte, Sophie and Stephanie.

                                                                                                                                                                                                                                                                                                                                                    Harvey Shepherd

Volume 39 Newsletter #2, November 2013


"When I use a word," Humpty Dumpty said, in rather a scornful tone, "it means just what I choose it to mean— neither more nor less." "The question is," said Alice, "whether you can make words mean so many different things."
"The question is," said Humpty Dumpty, "which is to be master—that's all."
                                                           —Lewis Carroll: Through the Looking Glass

The C. G. Jung Society of Montreal promotes study and reflection on the works of C. G. Jung, Eric Neumann, James Hillman, Joseph Campbell and many others as they affect both the general culture—the soul of the world, if you like— and the practice of psychotherapy.
     Our society is especially concerned with the social and cultural impact. Our intended audience is the general public. We do not licence therapists. We applaud the efforts of professional organizations such as the Association des psychanalystes jungiens du Québec (APJQ) and, for example, advise people interested in undertaking a Jungian analysis to consult the association, through its website or otherwise.
      Still, professional and social concerns do, of course, overlap. Our activities are often of interest to therapists and their patients. We sometimes collaborate with professional groups and their members on particular projects. We have an obvious interest as citizens in the role of psychotherapy in society.
     Our society should also have a particular concern, I am increasingly convinced, with making the case that myth and symbol are important for the mental health of individuals and society. We should be doing our modest part to offset the cultural impoverishment associated with such trends as the decline of organized religion and pressure on universities to cater to the job market.
    All this is relevant to the upcoming attractions on our schedule.
    James Hillman, the founder of archetypal psychology, was concerned about the relevance of psychology to social and cultural problems, to the point of sometimes seeming ambivalent about the value of individual psychotherapy. Yet Ginette Paris, a Montrealer, honorary member of our society,
and member of the core faculty of the Pacifica Graduate Institute in Santa Barbara, California, which is dedicated to archetypal psychology, has long been a knowledgeable and eloquent advocate of the idea that archetypal psychology can have a valuable place in individual psychotherapy.
     In a one-day seminar on Saturday, October 26, she will explore what archetypal psychology is and how it is practiced, with particular reference to theoretical and philosophical commitments including personifying, pathologizing, psychologizing, de-humanizing and “seeing through the myth.” While this seminar will be of benefit to everyone, it is likely to be of particular interest to practicing psychotherapists and will entitle them to continuing education credits. For details, please consult the enclosed flyer or call us at (514) 481-8664.
      The relation between Jungian psychology and contemporary culture, particularly movies and TV, will be explored in a series of seminars led by two members of our society’s planning committee—Ted Fillery, a Jungian analyst, and Roman Rogulski, an insurance underwriter and film buff—on four Wednesday evenings, November 6, 13 and 20 and December 4, from 6:30 p.m. These seminars will be at Ted’s office at 1000 Amherst St., Suite 301.
      This series will be a rich experience for people familiar with Jung, but will also be valuable for people relatively new to Jung, as an introduction to such concepts as transference, countertransference, animus and anima, transformation and individuation.
       Since it is so relevant to what I am discussing here, let me mention that Montreal analyst Yvon Rivière will discuss the question “Is there a future for psychoanalysis in our time?” in a lecture Friday evening, November 22. See the next newsletter for details.
       The Ginette Paris and Yvon Rivière events will take place in the attractive new venue for most of our activities, the John Molson School of Business, across from the Guy/Concordia Métro station.
        I have used the terms psychotherapist and psychotherapy quite a bit in these notes. I use the term in the same broad sense that ordinary mortals usually would: to refer not only to people who use these terms to identify their practice but psychologists, psychiatrists, Jungian analysts, art therapists, and a range of other therapists with various professional affiliations or none.
The Ordre des psychologues du Québec uses these terms differently.
       They tell us that: “Since June 21st, 2012, the title of psychotherapist and the practice of psychotherapy are now reserved in Québec. This means that any person who wants to practice psychotherapy and use the title of psychotherapist and who is neither a doctor nor a psychologist must hold a permit of psychotherapist issued by the Ordre des psychologues du Québec.”
       This, it seems to me, purports to extend the regulatory reach of the Québec government and the Ordre des Psychologues over professional practice and language itself far beyond legitimate limits. It is one example of a trend toward attempts at bureaucratic regimentation of life, professional practice and language that is not limited to psychotherapy or to Québec. It should be resisted. Perhaps it would be an acceptable compromise if legislation were to set up a class of accredited and regulated psychotherapists, defined by some appropriate adjective, as we have registered nurses, chartered accountants and professional engineers.
       Another concern, which strikes me as similar but seems to put me on the same side as various mental health associations, has to do with a piece of federal legislation called Bill C-54 or the Not Criminally Responsible Reform Act, which purports to protect Canadians from individuals who commit violent offences.
       According to a note last June from the Schizophrenia Society of Canada, that body, the Canadian Psychiatric Association, the Canadian Psychological Association and other groups have formed a coalition to press for changes in the bill.
       “What this bill has done is tell Canadians that they should be afraid of people with a mental illness!” writes Chris Summerville, chief executive officer of the Schizophrenia Society of Canada.
“We are concerned that in its present form, Bill C-54 will ... unjustifiably increase the stigma towards people with mental illness. Too many elements of the bill are simply not science or evidence-based.”
Meanwhile if you have not renewed your membership in our non-professional society, please do so.

                                                                                                                                                                                                                                                                                Harvey Shepherd


Volume 39, Newsletter #1, September 2013

We will begin the 39th program year of the C. G. Jung Society of Montreal with reflection on what may be, as I think about it, perhaps the central theme of Jungian psychology and its most important challenge and offering to the wider world today: the wounded healer.

This reflection will be guided at our opening event on  September 27 by two Montreal analysts who have been deeply involved with this theme: Guy Corneau and Jan Bauer.

Dreams, images, the unconscious, active imagination and various insights and techniques are very important, to be sure. But, to take therapy for example, perhaps the distinguishing mark of a Jungian healer is that he or she is not just a skilled professional calibrating the prescription that may cure a passive patient, a Sherlock Holmes diagnosing the patient’s unconscious from a position out of sight behind a couch, or a guru dispensing divine wisdom. (I am, of course, indulging in generalization and caricature to make my point.)

The image of Jungian therapy par excellence is analyst (or other healer) and patient sitting face to face. It is not an alliance of complete equality; the relation is still one of therapist and patient, largely subject to the conventions and ethical norms that govern other therapies. For example, it would be highly unusual for the patient to comment on the dreams and life issues of the therapist. But it is nevertheless a mutual relation between two people both of whom are affected by the alliance and both of whom give to it and receive from it. Both suffer. Both are wounded.

Outside the analytical encounter too, Jungian psychology at its best offers, through reading and various activities, an encounter not with a series of dogmas but with a tradition well acquainted with suffering and wounds.

The student of Jungian psychology encounters such mythological, archetypal and literary wounded personages as the Fisher King, Asclepius, Chiron, Oedipus and Lear.

He or she may also find new insights in contemplating wounded religious figures like the peacock-eyed Krishna, Job, and the Suffering Servant of Isaiah. And of course Jesus Christ—who, according to the Gospel of Luke, says, “You will undoubtedly quote me this proverb: ‘Physician, heal yourself.’”

The history of Jungian psychology is itself the history of therapists and teachers who have drawn their insights and their ability to heal in large part from their own neuroses and other illnesses. Jung himself was the first and greatest of these but others who have drawn healing from their own wounds, sometimes physical as well as mental, are legion. Their stories have furnished detractors of Jungian psychology with abundant material for their criticisms and scorn, but Jungians tend to see these journeys into the underworld as sources of strength.

The two Montreal analysts who will lead our discussion on September 27 are in this tradition. Guy Corneau’s encounters with his own wounds, including life-threatening physical illnesses, have been an important source of his ability to bring healing to his patients and, in more recent years, readers and listeners. An important part of Jan Bauer’s study and reflection has been her focus on alcoholism and in particular Alcoholics Anonymous, with its tradition—intertwined with Jungian psychology in the early years of both—of a healing relation between people in the throes of alcoholic dependence and people who have managed to control it.

This session will be in a new venue for our society’s activities, the John Molson School of Business of Concordia University at 1450 Guy St., right across the street from the Guy-Concordia Métro station. We expect to be using this new, attractive and convenient site for most of our activities from now on. As has been customary for our first event of the new year, this will also be a social occasion offering a chance to renew old acquaintances and make new ones over light refreshments.

The second big weekend event of the program year will feature another wounded healer: Ginette Paris of Montreal and the Pacifica Graduate Institute in California, whose experiences after a concussion furnished materials for recent publications and a presentation to our society. This encounter may be less central to her upcoming presentation, however, although it may not be far below the surface.

Dr. Paris, a leading interpreter of archetypal psychology—the offshoot of Jungian psychology associated with the late James Hillman and the Pacifica Institute—will be leading a day-long seminar on Saturday, October 26 on archetypal psychology and how it is applied in practice. This event will be of particular interest to those in the “helping professions.”

Participants will hear about, and participate in exercises illustrating, the four basic ideas of archetypal psychology: personifying, pathologizing, psychologizing, and de-humanizing.

Issues of wounding, healing and pathologizing will continue to characterize our programs for the rest of the fall. Montreal analyst Yvon Rivière will look at whether there is a future for psychoanalysis in our time in a lecture on Friday evening, Nov. 22.

Montreal analyst Denis C. Adams will wind up the fall season with a lecture on Friday, Dec. 6, with the title “Evil Possessions: A Jungian Reading.”

We are also looking forward to a movie seminar series this November led by Montreal analyst Ted Fillery and Roman Rogulski. See our calendar for details; a flyer will follow in newsletter #2.

Let me also remind you of our society’s collection of Jungian books, which is now housed at the Westmount Public Library and available for public consultation. You need to be a Westmount resident or member of the library to borrow books directly, but you can make use of the Quebec inter-library loan system by asking for the titles you want at the public library in your own community.

Please remember as well that membership renewals in our society come due in the fall. See the enclosed calendar for details.

And remember to check out our website at


                                                                                                                                                                                                                                                                                                                                                               Harvey Shepherd


Volume 38, Newsletter #5, April 2013

A Note From the Co-President

“The sailor cannot see the north—but knows the needle can.”

James Hollis, the Zürich-trained Jungian analyst and prolific writer, chose these lines from a letter by the 19th-century American poet Emily Dickinson as the theme for the lecture and workshop Friday evening and Saturday, April 19 and 20, that will wind up our 2012-13 program of larger public events.

    They could also serve as a theme for the presentations with which Dr. Hollis has richly blessed our society in previous years, as well as his many books from which he has drawn much of his material. Both have left many of us feeling that they have helped us find a sense of direction in a bewildering and often discouraging world.

    Let me quote a sample of his wisdom from his website, drawn from one of his recent books.

If we fail to engage in some form of cogent dialogue with the questions which emerge from our depths, then we will live an unconscious, unreflective, accidental life ... Having a more interesting life, a life that disturbs complacency, a life that pulls us out of the comfortable and thereby demands a larger spiritual engagement than we planned or that feels comfortable, is what matters most.

(What Matters Most: Living a More Considered Life, 2009)

A selection of books by James Hollis published by Inner City Books of Toronto will be available at the lecture for purchase, along with a selection of other books from surplus items in our society’s collection. Unfortunately, we will not have the title just mentioned, published by Gotham Books.

    Dr. Hollis’s contribution to helping bring Jung’s thought more fully to the world have not been confined to speaking and writing. His training in Zürich as a Jungian analyst followed twenty-six years teaching the humanities in various colleges and universities. From 1997 to 2008 he served as Executive Director of the Jung Educational Center of Houston, which offers a range of programs addressing contemporary issues. He lives with his wife Jill, an artist and therapist, and together they have three living children. He is vice president emeritus of the Philemon Foundation, which is

dedicated to the publication of the complete works of Jung (more complete than the Collected Works with which many of us are familiar). Additionally, he is a Professor of Jungian Studies at Saybrook University in San Francisco and he teaches at Pacifica Graduate Institute near Santa Barbara.

Goodness knows there is much around us to give the impression that the world needs this sort of wisdom. Our political institutions, not least here in Quebec, have been rocked by corruption scandals. Many have lost faith in the church as a source of direction. The controversy around university financing that was in full swing as I wrote these notes can only further undermine confidence in universities as centres of culture and reflection.

    (May I mention that it sometimes occurs to me that one modest role for a group like the C. G. Jung Society of Montreal might be, through our interest in classical and other mythology, for instance, to keep alive an acquaintance with cultural tradition that educated people had as a matter of course in the days of Freud and Jung?)

    I am not just making a plea for rectitude here. Our current difficulty in seeing the north seems to be marked not only by misbehaviour of one kind and another but also by frantic efforts to rectify matters. The “nanny state” comes up with ever more rules and regulations and the media and others strive to single out villains to purge from our society, sometimes with too little regard for due process.

    The search for some sort of compass—and the hope that Jung’s ideas and the archetypes may have a part in helping us find one—seem to me to be a theme not only of the coming weekend with James Hollis but of other programs in our schedule. We have just devoted a weekend, with the help of Michael Vannoy Adams of New York, to exploring the contribution of the late James Hillman, one focus of which was how psychology might more effectively help to heal society and not just individuals.

    Our spring reading seminar at the Westmount Public Library is looking at one ancient idea given new prominence by the work of James Hillman, that of the anima mundi, the soul of the world, and how its, or her, health may be challenged or strengthened by attention to another ancient archetype, that of the hero.

    In these seminars, members of our society moderate discussion of readings from the writings of Jung and other leading thinkers. On Monday, March 18, Roman Rogulski will  lead discussion of

writings by Jung, Joseph Campbell, Emma Jung, Marie-Louise von Franz, and Erich Neumann on the hero.

    Some of you may have missed this session by the time you read this newsletter, but newcomers are welcome at subsequent sessions, which in this series are several weeks apart. On Monday, April 8, Molly Baker will help us look at some of the ideas of Edward Whitmont, Clarissa Pinkola Estès and Thomas Berry that bear on how we might move to a more sustainable future. On Monday, March 29, we will return to some thoughts of James Hillman with the help of Murray Shugar. And finally, on May 13, Ted Fillery will lead discussion of readings that deal with how we might be creative as individuals in trying to help save the world.

    Readings will be available at the Michael Adams event on March 16 or by calling (514) 481-8664. Most of you should have received the flyer for this series a few weeks ago by email or by post, but you can always take a look at our website (a good idea anyway) at

    The challenges we face as individuals in a broken world will be explored further in the following program year. Details for the year are still being worked out, but the event that opens our season in September will probably be on the theme of the wounded healer.

    A little over a year from now, we anticipate a lecture and workshop on the topic of creative depression led by Kathryn Madden. A psychoanalyst of Jungian/psychodynamic focus in private practice in New York City, she teaches at the Pacifica Graduate Institute and is a lecturer at Union Theological Seminary of Columbia University and the editor-in-chief of the journal Quadrant. This will be her first visit with us.

    As I think of our yearning for a needle to help us find the north and the contribution our programs may make to satisfying it, I recall two other passages of poetry. One is from W. B. Yeats’ The Second Coming, written in 1919:

 Turning and turning in the widening gyre
 The falcon cannot hear the falconer;
 Things fall apart; the centre cannot hold;
 Mere anarchy is loosed upon the world,
 The blood-dimmed tide is loosed, and everywhere
 The ceremony of innocence is drowned;

 The best lack all conviction, while the worst
 Are full of passionate intensity.

 The other is from W. H. Auden’s September 1, 1939:

 Defenceless under the night
 Our world in stupor lies;
 Yet, dotted everywhere,
 Ironic points of light

 Flash out wherever the Just
 Exchange their messages:
 May I, composed like them

 Of Eros and of dust,
 Beleaguered by the same
 Negation and despair,
 Show an affirming flame.

I hope to see many of you in the next few weeks and wish you an enriching summer ahead. In the meantime, we will be gathering on Friday, April 26 for a soup night to digest some of the ideas discussed at the Hollis event and to socialize in the friendly ambience of some of our members. Call (514) 481-8664 to reserve your seat.

                                                                                                                                                                                                                                                                                                                                                                    Harvey Shepherd

Volume 38, Newsletter #4, February 2013

A Note From the Co-President

As I write these notes in late January, our spring program seems quite topical.

    By remarkable coincidence, we are going to be talking about Justin Trudeau, Barack Obama, the Idle No More movement, the casserole movement for free tuition in Quebec, and the Arab Spring.

    They may not even be mentioned by name in the discussion. But read on and see whether you think I am pushing things a bit too far.

    You won’t find any of these people and movements identified by name in the publicity flyers that accompany this newsletter. They may not be mentioned by name by the speakers or in the readings.         

    Over four Monday evenings, widely spaced between March 18 and May 13, there will be another in our popular series of reading seminars at the Westmount Public Library. Four members of our society—Roman Rogulski, Molly Baker, Murray Shugar, and Ted Fillery—will lead the discussion of readings by a number of writers under the over-all topic “Who will save the world? The hero and the soul of the world.”

      As if a prelude to this wide-ranging series, just a few days before the seminar begins, Michael Vannoy Adams of New York will lead us in a Friday evening lecture and Saturday seminar in consideration of the recently deceased James Hillman, who “re-visioned” some of C. G. Jung’s ideas in an “archetypal” psychology that he saw as, among other things, more in service to the world.

    Adams comes to us with an impressive background as a Jungian analyst in New York City, a faculty member at several universities, an author, an admirer and advocate of Hillman, and an active participant in debates over Jung’s intellectual legacy and Hillman’s contributions to that legacy. Those who attended Adams’s lectures and workshops for the C. G. Jung Society of Montreal in 2008 and 2010 can also testify to his winning personality and effectiveness as a presenter and leader of discussions.

    At our March event, Michael Adams will provide an opportunity to branch out from Hillman’s, and Jung’s, original ideas to explore our own. Echoing James Hillman, Adams’s intention is to “not live off Jung’s ideas.” In that respect he is perhaps following the spirit of his mentor when

he began to regard the patient as citizen. While not empowering in a political sense, this exercise might well stir the imaginations of those who participate at this two-day event. Perhaps we might even, collectively, discover “sudden ideas.”

    Among his many innovations, Hillman put forward a different vision of the archetype of the anima, or soul—one that puts less emphasis than Jung did on the sexual identity of, say, the patient or dreamer. Hillman’s psychology in time directed its attention away from the individual and more towards the world.

    This approach to the anima blossomed further as Hillman went on to revive and put his own distinctive stamp on the ancient Platonic notion of the anima mundi—the soul of the world. For him, the soulful characteristics of the world around us—including the so-called inanimate world—were not mere projections of the individual psyche: the world itself was ensouled.

    In its way this vision posed a challenge to Jung and to others—like Joseph Campbell—who emphasized the archetypal centrality of the hero and, for Hillman, thereby put too much focus on the ego. (That strikes me as a fair summary, although I don’t know whether Hillman actually made any such comment specifically about Campbell.)

    Yet, even people like Jung and Campbell saw the relations between the hero and the feminine as far from antagonistic. One need only think of the mythic heroes of the Round Table and their quest for the Holy Grail, which in Jungian psychology—particularly in the work of Carl Jung’s wife, Emma—was a mythic embodiment of the feminine.

    Selections from all the writers I have mentioned and quite a few others will be on the table in our discussions on Mondays, March 18, April 8 and 29 and May 13. Readings from Carl and Emma Jung and Joseph Campbell, among others, will begin our series and we will proceed to explore the works of authors such as Edward Whitmont, Clarissa Pinkola Estès and Thomas Berry, as well as several texts in April from James Hillman.

    Have I made my case at all?

    You may or may not think that Barack Obama and Justin Trudeau are the best choices for the posts which one holds and to which the other aspires. I admit to favourable biases in both cases, but that is not particularly the point. Do not both of them somehow evoke a hero archetype and carry the dreams of many that see them as saviours? Do both of them not evoke this archetype in a somewhat feminine way, reminiscent of Knights of the Round Table?

    You may have reservations about Idle No More, the Quebec red square movement and the Arab Spring. I do. But these recent revolutions of rising expectations do reinforce my impression that there is a world soul—or rather several of them, in these cases in the political sphere—that have minds of their own, so to speak. This does not necessarily mean that the world soul or souls is or are the font of all wisdom. The anima mundi, like the individual anima, can lead us astray if we are not careful.

    Still, with particular regard to Idle No More, this movement was seen as having an environmental dimension, particularly with regard to the question of first nations’ rights over proposals affecting bodies of water. It was also a largely feminine movement, in part the work of a cohort of university-educated first nations women that has only recently come into existence.

    Whatever you may think of all this, both the reading seminars and the Michael Vannoy Adams weekend are planned in a way intended to encourage dialogue. I hope many of you will turn up and share your views and insights on these and other issues.

                                                                                                                                                                                                                                                                                                                                                                            Harvey Shepherd

Volume 38, Newsletter #3, January 2013

A Note From the Co-President


We will begin our 2013 program year with love and death.

Our first program of 2013, on Monday January 21, will be a screening and discussion of a National Film Board documentary about dying and grief. The second, on Saturday, February 16, will be a day-long seminar about love and relationships. Both of these depart from our usual lecture-workshop format but in ways with which we have experimented successfully before.

Actually, both programmes will be about both love and death.

What I know about Griefwalker, the documentary about Stephen Jenkinson’s work with dying people, suggests to me that it will follow up in a remarkable way on points Polly Young-Eisendrath of Vermont made in her lecture and workshop November 16 and 17 about how love and death intertwine.

Publicity for the movie tells us that it will deal with such themes as: Where does our culture’s death phobia come from? Is there such a thing as good dying? How is it that grief could be a skill instead of an affliction? Who are the dead to us? How can seeing your life’s end be the beginning of your deep love of being alive?

And my experience with the five presenters in our Love seminar—Jan Bauer, Nicolas Bornemisza, Ted Fillery, Mary Harsany and Susan Meindl—makes it plain to me that, whether or not any of them touch on literal grief and death (which would not surprise me), their presentations will not neglect the dark side of Eros.

One of Jan Bauer’s books, to take one example, has the title Impossible Love, Or, Why the Heart Must Go Wrong.

Many of us also had a sampling of her provocative approach in her lecture to us in December on “The Humble Garage: A Very Modern Archetype Full of Treasures and Junk.”

I could also mention—especially since the refugee is an important metaphor for Stephen Jenkinson—that two of our presenters, Nicolas Bornemisza and Mary Harsany, first came to Quebec, under somewhat different circumstances, in flight from their native Hungary in the 1950’s. Also, Mary’s doctoral thesis in psychology was on work with the ageing. One of Nicolas’ many European admirers comments on a website that he is “originaire de Hongrie et est un révolutionnaire professionnel. Il a commencé dans le combat, dans la politique, puis dans l’art et le yoga pour aboutir dans le psycho-spirituel.”

Ted Fillery, who has an analytic practice in Montreal, brings a vision shaped in part by work as a pastoral counsellor in Toronto at the Sick Kids Hospital, Casey House Hospice and Queen Street Mental Hospital Centre. 

And Susan Meindl, in her psychologist’s practice in Westmount, touches on issues of chronic pain, loss or grief, spirituality and substance abuse, along with others.

Griefwalker has been described as “a lyrical, poetic portrait of Stephen Jenkinson’s work with dying people.” Filmed over twelve years, Griefwalker shows Jenkinson in teaching sessions with doctors and nurses, in counselling sessions with dying people and their families, and in conversation with the film’s director, Tim Wilson—sometimes while paddling a birchbark canoe—on his ideas about how we live and die.

Jenkinson has master’s degrees from Harvard University (in theology) and the University of Toronto (in social work). After an apprenticeship to a musician-storyteller he worked with dying people and their families, with grieving people and with those unsure how to grieve.  

As a program director in a major Canadian hospital, an assistant professor in a Canadian medical school, an educator and advocate in the helping professions and a spiritual activist, he has advised palliative care and hospice organizations. Now he heads a teaching centre called Orphan Wisdom in the Ottawa Valley. He gave a highly appreciated presentation to the 2010 conference for the International Association of Jungian Analysts here in Montreal. He is an invited guest at the Jung Institute in Zürich in February where he will address the subject of “Initiation not Individuation.”

On his website (, Jenkinson explains:


Orphans are not people who have no parents: they are people who don’t know their parents, who cannot go to 
them. Ours is a culture built upon the ruthless foundation of mass migration, but it is more so now a culture of people unable to say who their people are. In that way we are, relentlessly, orphans. Being an orphan culture does not mean that we have no wisdom. But wisdom is being confused in our time with information. Wisdom is an achievement, hard earned and faithfully paid for; it’s not a possession.   
     Not knowing where you are from is not the same thing as being from nowhere, but it does mean that there is work of all kinds to be done. It could be that the only way for successful refugees to make a culture from their flight is to first be faithful witnesses to what their ancestry now asks of them, instead of what it might have fated them to be. Our culture, if a culture it can be called, or all those things we have instead of a culture, has come to a time of savage despair, it seems ... We have become a danger to ourselves, and a menace to all who will come after us and to the world.


Someone who might have had a special appreciation for the sort of thing Stephen Jenkinson was saying was Audrey Bruné, whose comments from the audience at lectures made a modest but indelible impression on some of us, reflecting her deep culture and her commitment to facing the spiritual challenge of the void that we face today. She probably introduced some of us to the word “apophatic.” Dr. Bruné died peacefully after a short illness at the age of 87.

For many years an associate professor of English Literature at Concordia University. Audrey, in the words of the newspaper obituary, “remained committed to the adventure of learning to the very end of her life.” I miss her.

Farther ahead, we’ll be keeping you posted on a special weekend March 15 and 16, when Michael Vannoy Adams of New York leads us in exploring the legacy of James Hillman. A month later, April 19 and 20, we will grapple with the psycho-spiritual dilemma of our time with the help of a perennial favourite: James Hollis.

This newsletter marks the end of your membership subscription for 2011-12. If you have not yet done so, it is now time to renew.


                                                                                                                                                                                                                                                                                                                                               Harvey Shepherd

Volume 38, Newsletter #2, October 2012

A Note From the Co-President

I will start these notes in a way that reminds me of those collections of unintended humour that you see on the Web these days. Because of a conflict in schedules, the lecture on unwelcome change by Polly Young-Eisendrath will take place on Friday evening and Saturday Nov. 16 and 17, a week later than originally scheduled. (Soup night – Nov. 23)

    Really, this change is no more than a minor irritation, but be sure to note the change if you marked your appointment book on the basis of our fall calendar. The dates in the flyer in this newsletter are correct. And those who have attended Polly’s past presentations to our society will know that any time to listen to her is a good time.

    Her presentations will be a highlight of a fall season in which change and the resistance to change has emerged as a common theme.

    Even before Polly visits us, those fortunate enough to participate in our fall reading seminar will have begun discussing ideas of home. Home is often regarded as a haven from change, but our discussions will be in the context of the over-all theme of the four seminars, “Meandering Towards Home,” and that of the recent edition of Spring Journal from which several of the readings are taken: “On Home and the Wanderer.”

The seminars, which will also draw on John Hill’s book At Home in the World, will take place in their customary home at the Westmount Public Library Mondays, October 29, November 5 and 19 and December 3. There’s another schedule change there! And a welcome one for some. The original date for the last seminar was November 29, but several of our seminar leaders plan to attend a Leonard Cohen concert that night.
    Our focus on change and resistance to change this fall strikes me as both perennial yet contemporary.
    To get back to Polly Young-Eisendrath, her discussion of unwelcome change will focus largely on events in our personal lives, like betrayal, illness, loss or bereavement and the lessons that can be learned from them. She will address these from her unique perspective, blending Jungian and Buddhist insights. Both Eastern and Jungian world views have always been about change and the resistance to change, but I think I discern something contemporary in her reference to "unwelcome change."

    To make my point, perhaps I can touch on public issues, even though I am not sure that Polly will do so. Not so long ago, some of us were inclined to vague statements suggesting that change is good in itself. One of our anthems was Bob Dylan’s “The Times They Are A-Changin’.”

    The times are still a-changin’, of course, but not necessarily in ways we, older and possibly wiser, find congenial. Those who call vaguely for change are not like the people who used to do so. We have recently been through a Quebec election in which one new party, the Coalition Avenir Québec, ran on the slogan “C’est assez, faut que ça change!” They did not do so well as they had hoped, but it is conventional wisdom that the Parti Québécois achieved its modest success partly because many voters wanted some sort of change, not necessarily well defined.

    In other political arenas, such people and groups as Stephen Harper and his supporters, the Wildrose Party in Alberta and, in Polly’s country, Mitt Romney and his supporters, seem to see themselves as agents of change. I would agree that they are, but the changes they seem to be after are not necessarily welcome, to me anyway. Still, I guess I would reluctantly concede that the other part of Polly’s title would apply here and there are no doubt lessons to be learned from these folk and their efforts.

    “New doors are opened when old ones close,” she writes, “but we can miss the new openings if we are focused only on negativity and loss.”

    Jan Bauer of Montreal, another wise favourite of our society, will offer some complementary insights in her lecture Friday evening, December 7, on “The Humble Garage.” The garage, as she reminds us, can be, literally and metaphorically, an incubator of change and growth, whether in the form of computers, cars or neighbourhood rock bands. They can also be repositories of treasures.

    But, Jan aptly notes, they can also be repositories of junk.

    I cannot resist reporting a comment a tenant in our house passed on to my wife some years ago. He was an antique-picker, who among other things would visit garage sales in search of treasures he could resell to antique stores. He could be testy.

    He claimed to have looked over what was for sale at one garage sale and said to the person in charge, “I think there is a typographical error on your sign. A letter seems to be missing. This is not a garage sale. It is a garbage sale!”
    As we pick through our literal and metaphorical garages, I suspect Polly will tell us we need judgment—and feeling in the Jungian sense (doigté, to use a French word I like) to try to avoid mistaking the garbage for treasures. But also the reverse.
    And now, back to the subject of home. I am happy to report that the book collection of our society, which has had a precarious and almost inaccessible existence in the homes of a couple of Jung Society members for the past few years, will now be housed at the Westmount Public Library.

    Officials of the library have proved tough, if generous, bargainers. Members of our society will not have privileged access to the books; they will be able to borrow them directly from the library only if they live in Westmount or buy a library membership. Still, like anyone else, society members can consult the books at the library or borrow the titles through Quebec’s inter-library loan system. We are grateful to the library for this opportunity to keep the collection together and available to the public.

    Please renew if you have not done so already

 Harvey Shepherd

Volume 38, Newsletter #1, August 2012

A Note From the Co-President

The programs that will open our 2012-13 year at the C. G. Jung Society of Montreal are topical — in one respect unfortunately so.
    The year will begin Friday evening, September 21, with a screening of David Cronenberg’s recent historical film “A Dangerous Method, a fictionalized account of the origins of psychoanalysis and especially the relationships between Carl Jung, Sigmund Freud, and Sabina Spielrein just before World War I. The movie is based on Christopher Hampton’s 2002 play “The Talking Cure, of which our society presented a reading at that time.
    We have decided to accompany this movie with a discussion between a Jungian and a Freudian. The Jungian will be Ted Fillery, who practiced as a Jungian analyst in Toronto from 1996 to 2007 before moving his practice to Montréal. He is on the planning committee of our society.
    What little I know of the Freudian, William J. Massicotte, has greatly whetted my appetite. He is extremely active in the Canadian Psychoanalytic Society and related organizations and has an important role in presenting their concerns to the public. He is in private practice in Montreal and also has been involved with the philosophy departments of both McGill and Concordia Universities. The philosophy of psychoanalysis is one of his main interests.
    The brief but cogent discussion between Ted Fillery and Bill Massicotte will be moderated by another mental health professional and member of our planning committee, Susan Meindl, a licensed psychologist in private practice in Westmount.
    The connection between psychology and the surrounding society 
will be a focus in the presentations to our society Friday evening and Saturday morning, October 12 and 13 in a lecture and half-day seminar by John Dourley of Ottawa, of whom I have been a fan for years.
    Although he is a Roman Catholic priest as well as a Jungian analyst, John Dourley shares many of the concerns of those who see religion as irrelevant at best to today’s world, and at worst a breeder of fanaticisms that even threaten the survival of humanity. But, as he writes in his book On Behalf of the Mystical Fool: Jung on the Religious Situation (Routledge, 2010, 262 pps.) he also hopes that religion might be an antidote for fanaticism and a force for human unity that could enrich human life and even help humanity survive.
    He will share some of these ideas on the Friday evening and continue the next morning to explore the influence on Jung of mystics like Mechthilde of Magdeburg, Meister Eckhart and Jacob Boehme, as well as what they have to say to us today.
    This is a particularly good time for us to be hearing a range of views like those of Ted Fillery, Bill Massicotte and John Dourley. It suddenly turns out that this may be a bad time for people practicing a variety of psychological approaches in Quebec.
    The guardians of the nanny state in the Quebec government and the Quebec Order of Psychologists seem to have decided that psychotherapy may sometimes be a dangerous method indeed. What they have decided to do about it is of grave concern to leading Jungian analysts in Quebec, among others.
Quebec Justice Minister Jean-Marc Fournier and officers of the Order announced in June that, under a law known as Bill 21, the practice of many professions in the field of mental health and human relations in Quebec is being redefined, and “psychotherapy” is being reserved to members of a few designated professional orders. The Association des psychanalystes jungiens du Québec (APJQ) is among those conspicuously absent from the favoured group.
    I spoke briefly with Tom Kelly, a leading member of the APJQ and President-Elect of the International Association for Analytical Psychology (IAAP), at a time when the association was in the early stages of formulating its response. What follows is a mixture of some of his ideas and some of mine.
The idea of what the government is trying to do in protecting the public is in some ways laudable and part of a trend in a number of countries. However, in Tom’s view, the government of Ontario, for one, has moved with more sensitivity than we are seeing in Quebec.
    In what could be seen as a power grab, the Quebec Order winds up with the job of approving anyone who wants to practice “psychotherapy.” Its criteria would be quite different from those used to accredit Jungian analysts.
     For example, psychotherapists in training would be required to have many hours of supervised work with 
patients, as aspiring analysts are already required to do by organizations like the APJQ. But there would be no requirement that the aspiring psychotherapist himself or herself undergo any psychoanalysis. I presume that this would be a sine qua non for both Freudian and Jungian psychoanalytic candidates alike.
      Would-be psychoanalysts would also be required to have at least a bachelor’s degree, and more often a master’s, in the fields of mental health and human relations. This seems particularly problematic for Jungians. Aspiring Jungian analysts quite often proceed to grueling training in psychoanalysis after having earned a first degree in some other field like the arts, business or the physical sciences.
       Tom tells me that the APJQ made representations to the government when legislation was being considered, but these were ignored.
        “The way this has been handled so far does not leave us very optimistic,” he said.
       To which I would add that, whatever the effect may be on psychoanalysts and their clients, the new rules could create lots of work for lawyers.
        I end with a piece of happier official news.
        Our warmest congratulations go to Guy Corneau, a pioneer of Jungian analysis in Quebec, renowned speaker and author and a great friend of our society, who has just been made a member of the Order of Canada “for his contributions as a writer, speaker and radio and television host, helping people to resolve difficulties in their lives.”

                                                                                                                                                                                                                                                                                        Harvey Shepherd


          Volume 37, Newsletter #5, March 2012

A Note From the Co-President
The privileges we enjoy in the C. G. Jung Society of Montreal include bringing favourite speakers back to town and introducing new ones. Programmes this year have brought us such outstanding speakers as Guy Corneau, Jan Bauer, Françoise Cloutier and David Pressault of Montreal, Ginette Paris of Montreal and Santa Barbara and the several local therapists who took part in our dream smorgasbord in November.
    In the last two lecture-workshop weekends of the programme year, we will introduce two speakers who are new to our society. What I have learned of them from sources, including a couple of telephone conversations, suggests they may soon be among our favourites. Friday evening and Saturday, March 23 and 24, Rosemary Murray-Lachapelle of Gatineau will lecture and lead a half-day workshop on the fascinating phenomenon of the Black Madonna. Three weeks later, Friday evening and Saturday, April 13 and 14, Tim Pilgrim of Toronto will present an approach to a topic that some people might not see at first blush as especially “Jungian”: ambition.
     In addition, a series of four reading seminars beginning in March will feature discussions moderated by four of our own members of readings on creativity, a subject addressed by Guy Corneau and Jan Bauer at the beginning of our programme year.
    Born and raised in the Eastern Townships, Tim Pilgrim brings seventeen years’ experience as a marital and family therapist to his practice as a Jungian analyst. He also teaches a course on Jung and culture at the University of Toronto. I would not be surprised if his presentations and those of Rosemary Murray-Lachapelle prove to be different but complementary ways of rounding the Christian Trinity into a quaternity.
     Rosemary Murray-Lachapelle and Tim Pilgrim are members and officers of the Ontario Association of Jungian Analysts. Both have strong Quebec connections; Mrs. Murray-Lachapelle is also a member of the Association of Jungian Psychoanalysts of Quebec. Both have broad backgrounds outside and within applied psychology. Both are especially grounded in literature.
    The phenomenon of the Black Madonna or Black Virgin has long fascinated luminaries in the Jungian universe, including C. G. Jung himself, Erich Neumann and Gilles Quispel. More recently, the British analyst Ean Begg’s book The Cult of the Black Virgin (Chiron, 2006) has helped to fuel fascination with the topic  Closer to home, Marie Azzarello, a recent member of our own Montreal society, devotes considerable attention to the Black Madonna from the standpoint of her own Roman Catholic spirituality in her 2010 book, Mary and the Maternal Face of God (Baico Publishing, Ottawa,
    The term refers to close to five hundred statues and other images of the Virgin that have been identified in churches and other religious sites in Europe and elsewhere in which the skin of the Virgin is dark. This is perhaps because of the material from which it is made, because the image was at some point charred by fire or for some other reason. (By convention, the tally generally does not include black Virgins obviously connected with African and black culture.)
    Mrs. Murray-Lachapelle has studied psychology, religion and literature at the University of Toronto, the Université de Strasbourg in France and Carleton University. She has worked for universities and the federal government and carried out assignments in West Africa and the Caribbean. Bilingual in French-English, she has a penchant for languages, including ancient ones like Old Babylonian and Latin.
    She reports that on a recent visit to Venice she found a Black Virgin in the church of Santa Marie della Salute to still be an object of popular devotion, despite the decline of Roman Catholic practice in Venice and elsewhere. She also noted that there is a Black Virgin in the Church of Notre Dame de Bonsecours in Old Montreal.
    Her interest in the Black Madonna stems from a deep interest in the feminine. She sees its feminine earthiness as a complement to the whiteness of the Virgin in other Christian lore and is persuaded that the Black Madonna is rooted in ancient Goddess tradition and predates Christianity.
    Tim Pilgrim is also interested in the dark side of the psyche, although the darkness here is a somewhat different kind than that of the Black Madonna. His presentation will reflect, among other things, experience with the world of business—he was in marketing for some years and still has an interest in a marketing company—and studies in Victorian literature. You might say that the shadow side of his topic for the weekend, ambition, is failure. The Saturday workshop will focus in part on a famous Victorian tale of overweening ambition by Mary Shelley, sister of the poet Percy Bysshe Shelley, Frankenstein: A Modern Prometheus.
    My scanty researches suggest that this novel is, in its way, Jungian, although it predates Jung. In the introduction to her novel, published in 1818—about a century before Jung introduced his concept of the archetype—she wrote:

Invention, it must be humbly admitted, does not consist in creating out of the void, but out of chaos; the materials must, in the first place, be afforded: it can give form to dark, shapeless substances, but cannot bring into being the substance itself … Invention consists in the capacity of seizing on the capabilities of a subject, and in the power of moulding and fashioning ideas suggested to it.
Due to constraints in booking the room at the Westmount Public Library, our four reading seminars on creativity will be somewhat oddly spaced in time. They will take place on Thursday evenings, March 22 (the evening before Rosemary Murray-Lachapelle’s lecture) and March 29 and then, a month later, on Monday evenings, April 30 and May 7, winding up our season. Moderators of the four evenings will be Molly Baker, Roman Rogulski, Murray Shugar, and Ted Fillery. Please see the flyer enclosed in this newsletter for more details. Reading materials will be available at upcoming lectures.
    Looking forward to seeing you at these programmes and next fall.
                                                                                                                                                                                                                                                                             Harvey Shepherd

Volume 37, Newsletter #4, November 2011

A Note From the Co-President

O chestnut-tree, great-rooted blossomer,

Are you the leaf, the blossom or the bole?

O body swayed to music, O brightening glance,

How can we know the dancer from the dance?

(W. B. Yeats: “Among School Children”)


The last two lines, have haunted me for years and came back to me when I started thinking about the fact that, through some play of the dance of synchronicity, dance will be at least in part the theme of the first two programs in the calendar year 2012. For us, as for the two figures who will be in the spotlight of the two programs, and for Yeats, dance will be seen as both literal­—in the body—and as a powerful metaphor and symbol.
        Marion Woodman, the iconic Canadian Jungian whose personal visits to us were a powerful fact in the life of our society in bygone years, will be back with us virtually on Monday, January 30, through a presentation of a video about her and her work, Dancing in the Flames. This “return” visit will be followed by a personal visit on Friday, February 17, by a new, but also charismatic friend of our society, David Pressault. He has been a figure on the dance scene in Montreal and elsewhere since the late 1980s. His lecture to us on Inspiration and the Creative Mind will come partly out of that background but will also stem from his relatively new role as a Jungian analyst in Montreal: he is finishing studies in analytical psychology with the Ontario Association of Jungian Analysts (OAJA) and is already practicing in Montreal under supervision.
        I am not the dancer in my family, but rather the one with two left feet. My daughter and her partner have a tango studio in N. D. G., which some of our members know through a couple of events we have held there and in some cases through their personal participation. Still, I am looking forward to both of these programs with keen anticipation.
        According to its website, Dancing in the Flames, “explores the inspiring life and many ‘deaths’ of one of the western world’s most important wisdom keepers, and sends a clarion call to a planet in the midst of ‘a shedding of its outworn skin.” Renowned as a Jungian analyst and author, the site says, Marion Woodman “is celebrated for her work on feminine psychology and addiction, but her words and her wisdom speak to nearly everyone. With insight from our guide, the brilliant mystic and author Andrew Harvey, Marion explores the mysteries of her soul’s journey and reveals a series of psychological ‘deaths’ and ‘rebirths’ that have made her who she is today. From her battle with anorexia, to her revelatory experiences in India, to her ever-evolving marriage, to her dance with cancer, Marion has ‘died into life’ and thus is a perfect teacher and mid-wife for this critical period in our history.”
     Admission is free, in conformity with the policies of the Westmount Public Library, where the presentation will take place. Copies of the DVD will be available at a discount price and I would urge some of you to consider buying one, both so you can enjoy it again and again and because this would help us meet our financial obligation to the producers of the DVD.
     Where would we be without the Web these days? From another website, I learned that David Pressault began his career as a dancer in 1987 and danced for Montreal, Toronto and Vancouver-based companies until 2006. His body of work includes more than twenty creations and three short films that have been presented in Europe and Canada. Since the creation of his company David Pressault Danse in 1999, he “has demonstrated a constant evolution and transformation of both the content and the form of his work.” His latest work Corps Intérieur was co-produced by long-time partner Danse-Cité and presented in the 2009/2010 season and again by popular demand in the following season. He “has a growing concern for the precarious condition of contemporary dance and its artists in Montreal, in Quebec and in Canada. His actions have demonstrated his desire for the continuing evolution of the art form and a concern for a psychologically healthier artistic practice of dance.”
     In 2010, he completed a master’s thesis at the Université du Québec à Montréal titled  Éros et Pouvoir: Regards Jungiens sur les situations d’abus de pouvoir entre chorégraphes et danseurs contemporains.”
Please note that the Woodman DVD and social event will take place at the Westmount Public Library on Monday, January 30, a departure in time and place from our usual program. (See the enclosed flyer for more details.)
    Along with Marion Woodman, another great influence on our society in years gone by was the seminal work of James Hillman. He affected many of us through his writings, through his influence on Montrealers, including Ginette Paris—at that time on the faculty of UQAM—and through a series of presentations at UQAM that she arranged. We were saddened to learn of his recent death.
     Our newsletter editor and webmaster, Murray Shugar, has invited members and friends of our society to submit recollections and appreciations of his life and work for publication in these media, and I pass along that invitation. You can send comments, if you wish, to

                                                                                                                                                Harvey Shepherd

Volume 37, Newsletter #3, November 2011

A Note From the Co-President

There is a lot of complex intellectual debate going on in the Jungian world these days and it surely has its place. But I am pleased to report that our own programs this season will be addressing basic themes like dreams and healing. Our feet will be soulfully on the ground.
These programs will be grounded in another way. They will mostly feature people from the Montreal scene.
On November 12 we are trying something new. An all-day Saturday program will be made up of short presentations by several Montreal therapists describing different approaches to dreams. Our speakers will include analysts Yvon Rivière and Ted Fillery, psychologist Susan Meindl, and eclectic dream specialists Layne Dalfen and Diana Ilnicki, all of Montreal. Please note the venue: the comfortable York Auditorium of Concordia University. See the flyer for details.
Healing seems to be a leitmotif of our programs these days. Our fall season opening event featured a stimulating and soulful exchange on creativity between Montreal analysts Jan Bauer and Guy Corneau. They paid a lot of attention to its healing power.
Then, as the weather began to get chillier, Françoise Cloutier of Montreal made use of the Inuit tale of the Skeleton Woman to amplify the subject of healing through relationship.
Another Montrealer—although she spends much of her time at the Pacifica Graduate Institute in California—will also be discussing healing and relationship. Ginette Paris will particularly emphasize healing from the effects of relationships broken by bereavement and betrayal. She will lecture Friday night, December 3, and give an all-day workshop the next day. My review of her book on this subject, Heartbreak: New Approaches to Healing: Recovering from lost love and mourning, is in this newsletter.
Dr. Paris’s past presentations to our society have endeared her to us through her accessible and down-to-earth contemporary approach and the upcoming weekend should be no exception. I suspect that the resemblance of part of her title, “Love in the City,” to a phrase associated with the actress Sarah Jessica Parker is no coincidence.
As you receive this newsletter, our reading seminar series at the Westmount Public Library on “Illness and Healing” will be under way. Members of our society will be animating discussion on selections from the works of Jung and leading Jungian and archetypal writers. The sessions begin October 31 and continue November 7 and continue Mondays, December 5 and 12. Johnny-come-latelies are welcome; for further information see our website or call (514) 481-8664.
We expect that a film night in January will focus on healing and the body in an exciting way. At the time of this writing, we were awaiting confirmation, so stay tuned.
In February, David Pressault, a Montrealer who plans to practice as a Jungian analyst in town and has been deeply involved in the local dance scene, will tell us about how these two spheres can interact. To tantalize you, his subject will be inspiration!
I close on a sombre note. Some of us mourn the recent deaths of two Jungian pioneers, both of whom were eclectic and had particular interest in the interface between spirituality and psychology and in the psychology of self-esteem.
The many friends and admirers of Jean Monbourquette of Ottawa, whose internationally known writing and talks in French and English focused largely on the shadow, self-esteem and mourning, are mourning his own death in August at the age of 77.
His best-known work, How to Love Again: Moving from Grief to Growth, explores the grieving process. Since it was first published in the early 1990s, it has sold over one million copies in Canada and around the world.
John Monbourquette, as he was known in English, was a teacher at St. Paul’s University in Ottawa for more than thirty-five years, a psychologist, and a Roman Catholic priest in the Oblates of Mary Immaculate. Our society, alas, never managed to develop direct links with him, but some of our members held him in deep respect and affection.
Mario Jacoby, who met the aging C. G. Jung in Zürich during the early years of his own career as a Jungian analyst, was a living link with him for some who encountered Dr. Jacoby in their own studies and work. He died in Zürich this fall. As a scholar and writer, Dr. Jacoby was especially known for his efforts to compare and reconcile different schools of depth psychology, particularly those of Jung and Heinz Kohut.
Mario Jacoby spoke in Montreal at least once some years ago, sponsored by our French-language counterpart, now unfortunately defunct, the Cercle C. G. Jung de Montréal. Inner City Books of Toronto has published two of his books.
Please remember to renew your membership if you have not yet done so.
                                                                                                                                                                                                                                                                                      Harvey Shepherd

Volume 37, Newsletter #2, October 2011

A Note From the Co-President


A legend about a young Inuit woman drowned in an Arctic ocean, who later returns to life and becomes the lover of the fisherman who has pulled her bones from the icy water, has fascinated Inuit through the centuries and, in more recent years, many others. The interaction of love, sex, injustice, terror and awe has touched something in many souls.

We will encounter this legend on Friday, October 21, when one of our own Jungian analysts in Montreal, Françoise Cloutier, will explore it in a lecture. No doubt enthralling in its own right, the evening will also be a fitting prelude to our fall reading seminar on healing, which will begin October 31.

Françoise Cloutier, a good friend of our society, will draw insight about healing and relating from the tale of “The Skeleton Woman.” That is the title of the Inuit legend presented by the U.S. analyst and storyteller Clarissa Pinkola Estés in her 1992 best-seller Women Who Run With the Wolves.

Many people are also drawn to another Inuit legend, or perhaps another version, more of a creation myth than The Skeleton Women, in which the heroine, known as Sedna, becomes a sea goddess. (Some people seem to regard the legends as variants of one legend but Estés seems to see them as distinct but similar in motif.) The Toronto Jungian analyst Beverly Bond Clarkson told our society about Sedna some years ago.

Browsing the Web, I was struck by the widespread fascination for The Skeleton Woman or Sedna. Through the miracle of Google, I quickly found myself deluged with references to websites, blogs, scholarly tomes, YouTube videos, animated cartoons, other movies, musical compositions, dance, astronomic and astrological commentary and feminist ritual. I commend the exercise to you as preparation for the lecture.

Sedna even gave her name to a dwarf planet discovered in 2003, with an orbit ranging from about three to about 32 times as far from the Sun as Neptune.

"Our newly discovered object is the coldest most distant place known in the Solar System," Mike Brown, one of the three American discoverers of the planet, wrote on his website, "so we feel it is appropriate to name it in honor of Sedna, the Inuit goddess of the sea, who is thought to live at the bottom of the frigid Arctic Ocean.” (Thank you, Wikipedia.)

While terrifying frigidity is a key characteristic of the Skeleton Woman, many have found her a figure of feminine warmth and love. My blogging endeavours seem to bear out Françoise Cloutier’s suggestion that this tale is very important to many women on their journey. I came across more than one blog in which women reported that they found her to be a source of strength and solace.

Estés sees the two sides of the Skeleton Woman as intertwined, or perhaps, in a way, the same.

“The archetype of the Life/Death/Life force is grossly misunderstood throughout many modern cultures” she writes on Page 135 of Women Who Run With the Wolves. “Some no longer understand that Lady Death is loving and that life will be renewed through her ministrations.”

It is hardly surprising that this theme should attract Françoise Aline Cloutier, who began moving toward a career as a Jungian analyst after a first career in information technology. Since opening her practice in Jungian analysis in 2001, she has made the finding of hope in hopelessness one of the themes of her career.

The Inuit tale of healing leads us to our reading seminar that begins October 31 on “Illness and Healing: Healing the Body-Mind/The Way to Wholeness.” Four members of our Jung Society—Murray Shugar, Molly Baker, Dawn Duquet and Mary Harsanywill lead discussion of readings from the writings of Guy Corneau, Marion Woodman and Edward Whitmont, just to name a few. The sessions will be at 6:30 p.m. on four Mondays: October 31, November 7 and December 5 and 12 in the Westmount Public Library. See the enclosed flyer.

Also stay tuned for an innovation in our programs on Saturday, November 12 when we will be hosting an all-day smorgasbord of presentations by Montreal therapists on “Sampling the Dream World.” Our talented speakers will be Yvon Rivière, Ted Fillery, Layne Dalfen, Diann Ilnicki, and Susan Meindl. See the next newsletter for more details.

On another subject, our society is seeking to cut costs and thereby keep our various fees from rising, and to “go green,” by making more use of electronic communications, including email and our website, and thus cutting down on paper and postage. At least for the time being, the paper newsletter is not being discontinued entirely, but we would appreciate word from you about whether you would prefer to continue to receive the newsletter on paper.

Contact our editor at
     We would also like to replace the audiotapes of our lectures that we now offer with something more up-to-date like CDs and add some audiovisual content to our website. Our technical skills in this department are limited and we would like to hear from anyone who could lend us a hand.
    Also let me mention that notwithstanding our efforts to control costs, we still depend on fees to put on programs, publicize them and put out the newsletter. Annual dues are payable in the fall. Please renew if you have not done so already.
                                                                                                                                                                                                                                                                                   Harvey Shepherd

Volume 37, Newsletter #1, August 2011

That will be the theme with which the C. G. Jung Society will begin our 2011-12 program year on Friday, September 23. A conversation on that topic with two outstanding local analysts, Jan Bauer and Guy Corneau, will be the keynote of an evening at the de Sève Cinema in the downtown Concordia University campus that will also provide an occasion to renew acquaintances and make new friendships over refreshments.
    There is plenty to discuss. On the one hand, the word can denote a wellspring of energy and insight for those of us associated with the Jungian project. On the other, the word can be used to cover a multitude of mawkish and sentimental sins.
    As an old-timer in our society, may I add that the word creativity has a resonance for me from the collage workshops under the title “Opening Channels to the Creative” that the late Edith Wallace led in Montreal over a number of years? They exemplified both sides of the tension I have just mentioned. On the one hand, participants in these workshops often found them moving and rewarding and there were deeply emotional moments. On the other, there was nothing mawkish in Edith Wallace’s manner or how she conducted the workshops.
    Pondering how I might stir up discussion on this topic, I turned to the index of a book on my summer reading list: Volume IV of the Collected English Papers of the anything-but-mawkish Wolfgang Giegerich. The volume has the general title The Soul Always Thinks and was published last year by Spring Journal Books of New Orleans.
    Wolfgang didn’t let me down. On pages 252 and 253 (well ahead of where my bookmark was at that time in the summer) are some provocative comments on the “great dream.” Commenting on a letter Jung wrote to Sir Herbert Read in 1960, Giegerich takes exception to Jung’s comment that the great dream “consists of the many small dreams.” Giegerich responds:


What a letdown! A few sentences earlier Jung had—correctly, I think—still said, “It is the great dream which has always spoken through the artist as a mouthpiece.” The “great dream” as conceived in this statement is precisely not the sum of the private “small dreams,” but a totally other phenomenon: the work of great art, which is a priori public, belonging to the whole nation, if not humanity, and the product of the whole man (homo totus), including his wakeful consciousness and all his intellectual power. Great art and, by the same token, great thinking, do not come out of “the unconscious” conceived naturalistically and positivistically as a mysterious anthropological constant and a reservoir of timeless archetypes, not out of the personality of the individual (his interior). They come out of the real, concrete historical situation of each respective time, out of the fundamental truths, the open questions and deep conflicts of the age that press both for an articulate representation and an answer. They (the truths, questions and conflicts of the age) are the source, the prima materia and the real subject of production (“creativity”). And they are neither individual nor collective but—logical (which takes us into a wholly other dimension) ... In them and in the great works produced by them, not in himself, not in his “unconscious,” man has his soul and this is why the locus of “the whole weight of mankind’s problems” is in those great works. In them and their succession we find the opus magnum.
… The great artist or thinker is no more than an alchemical vessel in which the great problems of the time are the prime matter undergoing their fermenting corruption, distillation, sublimation and of course articulation.


    I don’t know what Jan Bauer and Guy Corneau may think of this or how much it will bear on whatever they have to say to us on September 23. What is sure is that neither Jan nor Guy is any stranger to “the fundamental truths, the open questions and deep conflicts” of our time, as you can see in part in Murray Shugar’s review in this issue of Guy’s latest book, Revivre. As you will also see, Guy has much to say on creativity in this book. Jan’s presentations in Montreal over the years have often focused on what light Jungian psychology may shed on the issues of the day.
    Anyway, I hope these notes will help get some juices flowing in anticipation of our season-opening event.
The event will introduce an interesting season. Another local analyst well acquainted with issues of the public world will be our lecturer in October. Now an analyst in private practice in Montreal, Françoise Cloutier has a master’s degree in business administration and worked as a senior consultant in information technology before her passion for symbols and deep respect for the unfolding of the psyche prompted her to train at the C. G. Jung Institute in Zurich. Her interests include the sometimes difficult experiences of no hope found in depression, in illnesses and sometimes in periods of life transition. Her intriguing topic will be “The Skeleton Woman.”
    In November we plan a seminar on dreams that will feature brief presentations by several Montreal analysts and others. Stay tuned for details. The fall program will close in December with a presentation by Montreal semi-expatriate Ginette Paris, who will draw on material from her recent book Heartbreak: Recovery from Lost Love and Mourning brought out this year by Mill City Press of Minneapolis. The book is probably less sentimental than you might expect; its cover advises us to “Look at your broken heart with the curiosity of a naturalist, as you would pay attention to your pet, to understand what is going on.”
    Let me close with a reminder that membership in our society is on an academic-year basis. Your membership is probably due for renewal.

                                                                                                                                                                                                                                                                                 Harvey Shepherd




Volume 36, Newletter #1
A Note From the Co-President


You may be surprised to be receiving this newsletter now, during what would usually be the summer lull for our society. We need to tell you about some historic moments that will soon have an impact on the life of the Jungian enterprise in Montreal.
    On the one hand, Montreal has the honour of being the host city for the eighteenth congress of the International Association for Jungian Psychology (IAAP), which will bring Jungian analysts and others from around the world to our city August 22-27. Another moment is the publication last October, after more than half a century under wraps, of a sumptuous edition of Jung’s illustrated journal the Liber Novus, or Red Book. Some of those dedicated to carrying on Jung’s work consider this a significant turning point in the ongoing effort to understand Jung and his work.
    Inevitably, but in some ways unfortunately, the international congress is a professional event restricted to Jungian analysts and certain others. Only a few members of our society are eligible to attend it. However, organizers of the congress have opened two events to the general public, including members of the C. G. Jung Society of Montreal. For this we are grateful to the Montreal Jungian analysts, and most especially Tom Kelly, chair of the conference program committee.
    One session will be devoted to the Red Book. Its editor, Sonu Shamdasani, will present a talk on Monday evening, August 23 entitled “Liber Novus: From Personal Cosmology to General Psychology.”
    The other session also stems largely from a recent publishing event. On Thursday evening, August 26, a distinguished group of Jungians will present a dramatic reading based on the correspondence between Jung and the Dominican priest and scholar Victor White between 1945 and 1950. Among the performers will be two of the editors of The Jung-White Letters published in 2007 by Routledge in the Philemon Series. This dialogue is particularly topical today, when the place of religion is a source of controversy.
    The Red Book will also be the focus of the event that will launch the 2010-2011 program year of our own society. Two Jungian analysts in Montreal Tom Kelly and Yvon Rivière will discuss this book and present some of its images, in the course of an evening in Fulford Hall, downtown in the office tower behind Christ Church Cathedral. The evening will also provide an occasion for socializing.
    The enclosed flyers present details of all three of these events. The two public events will take place at the conference hotel, the Queen Elizabeth. (It strikes me as fitting, considering the complex contrasexuality of Jungian thought, that the conference is taking place at an establishment known in French as Le Reine Elizabeth.)
    As we take the opportunity to enjoy these two events in company with stars from the Jungian firmament, I urge those of our members who attend to be aware that this will involve some logistical issues. People at the admission desk will have to sort out members of the general public, including members of our society, from participants in the congress. (These will have paid a substantial fee to attend the conference.) Members of the public and of the Jung Society will be required to pay admission. Please bring your current membership card to avail yourself of the reduced fee.
    I trust that these events will provide a flying start for our own program year, which will feature another look at the topic of synchronicity, to which we devoted the latest of our reading seminar series last fall. Jean-François Vézina, “explorateur de l’inconscient et peintre du silence,” as he describes himself on his entertaining website and blog at, will discuss this topic (in English) under the title “Necessary Chances” on Friday evening, October 15, and at a half-day workshop the next day on synchronicity in movies.
    On November 5 and 6, we will follow up on our enormously successful Ira Progoff intensive workshop of last January with a Level II journaling workshop, again led by Avis Smalley of Vermont. It is a prerequisite of participating in this program that one have completed a Level I workshop like ours of last January.
    There may be an opportunity for those who missed the January weekend to attend one in October. At last report, Cedar Park United Church in Pointe Claire was trying to organize a Level I workshop, probably October 1-2. For more information, send an email to Graeme Sutherland of the church at You can also call the church office at (514) 695-3337 or our own number at (514) 481-8664.
    It is sometimes suggested that psychotherapy is primarily for “neurotics,” but from the beginning Jungian psychology has also been challenged and enriched by the experiences and visions of those with more debilitating emotional conditions. Some of them too have found Jungian approaches helpful, perhaps as an adjunct to other types of therapy.
    Here in Montreal, we in the C. G. Jung Society of Montreal, and people in more than one faith community, mourn Marie-Claire Strickland, who died suddenly in late April at the age of 68, after what her family described in the newspaper announcement as "a courageous lifelong struggle with mental health challenges.”
    Again quoting from the newspaper obituary, Marie-Claire, née Charlebois, “was a lifelong learner, an inspirational teacher at Macdonald-Cartier High School (in Saint-Hubert), and a compassionate friend. We will remember her active mind, her heartfelt laughter, and her burning desire to help others.” Indeed. Some of us in the Jung society will particularly remember her abiding interest in spirituality and her ability to laugh at herself.
    Donations in her memory may be made to AMI-Québec, Alliance for the Mentally Ill, a grass-roots, support and advocacy organization of families and friends of people with a mental illness; the website is at
                                                                                                                                                                                                                                                                               Harvey Shepherd


Volume 36, Newletter #2

A Note From the Co-President


Everything is connected and the web is holy,” wrote a second-century Roman emperor. In so doing, Marcus Aurelius, revered as an exemplar of the Platonic ideal of the philosopher king, provided our society with a motto for the reading seminar we organized last spring on Jung’s concept of synchronicity.

Our programmes in October will continue to explore some of the interwoven strands in the complex pattern of Jungian psychology and of recent developments in the Jungian world. We began this process late this summer as we lent a helping hand to the gathering of nearly 700 analysts and others from around the world at the XVIIIth congress of the International Association for Analytical Psychology.

In particular, twelve of our members participated as volunteers, performing routine services and in exchange attending sessions of the congress. In reality, this opportunity was out of all proportion to the services we rendered, and I would like to express our appreciation to the Montreal analysts, particularly Tom Kelly, for according us this great privilege. We also want to give Tom our congratulations on his election as president-elect of the IAAP (which means that, barring unforeseen circumstances, he is will become the next president).

Our society co-sponsored two events during the convention that were open to our members and the general public. One of them was an evening devoted to the much-heralded and long-awaited publication of The Red Book, Carl Jung’s account of the seminal and personal exploration of his own unconscious through a pioneering venture in what has come to be known as active imagination. The other event was a dramatic reading drawn from the recently published edition of the correspondence between Jung and the English Dominican priest Victor White between 1945 and 1960, dealing largely with the problem of evil.

The Red Book also provided the theme for our own social gathering on September 24, which launched our 2010-11 season. Tom Kelly and Montreal analyst Yvon Rivière discussed The Red Book at this gathering, which was also the annual occasion for members and friends of our society to renew acquaintances, if they had not already done so over the busy summer.

Synchronicity will be the theme of our first regular lecture-workshop weekend of the fall. Jean-François Vézina, a clinical psychologist in Quebec City, former president of the Cercle Jung de Québec in that city, author, communicator, movie buff, and “explorateur de l’inconscient,” as he puts it on his Web page (which is well worth a visit at has devoted a lot of attention to synchronicity over the years. “Necessary chances: synchronicity in the encounters that transform us” will be the topic of his lecture on Friday evening, October 15. It is also the title of a book he has written.

I had the opportunity to meet him a few times, all too briefly, alas, at the IAAP Montreal congress and am greatly looking forward to deepening this acquaintance during that weekend—his first with our society. His three-hour workshop on Saturday, October 16 will explore synchronicity further with the help of excerpts from movies. (Please see the enclosed flyer for details.)

If our reading seminar series on synchronicity last year probably played a part in our selection of synchronicity as the topic of the Vézina weekend, these series are also responsible in part for putting us in touch with the leader of our other October event. Olga Lipadatova came to the attention of members of our society largely through her participation in some of our previous seminars. The art workshops she will lead on four Thursday evenings between October 7 and 28 represent our society’s continuing concern to balance intellectual and hands-on activity in our programmes. They will also build on a renewed interest in active imagination spurred by The Red Book.

The workshops will take place at her Centre AION at 2902 Lacombe Avenue, near the Université de Montréal Métro station. As with the Vézina weekend, those seeking more details on the Lipadatova series can refer to her website at Please register early by calling (514) 481-8664 as spaces are limited. Members: $120, non-members: $150.

What goes around comes around, and plans are already well advanced for our next reading seminar series on four Monday evenings November 1 and 8 and, after a two-week break, November 29 and December 6. Members of our society will lead discussions of readings from Jung and Jungians on “The stranger living within us.” Please see the enclosed flyer for more details.

         November events will also include a Part II Ira Progoff journaling weekend (building on our Progoff weekend in the previous programme year) November 5 and 6. This is limited to people who have attended the Introductory Workshop (Part I). (Those who attend the event at the Cedar Park Church on October 1 & 2 may be interested in joining us for Part II.) November 26 and 27 there will be a lecture and workshop on Mary Magdalene with Ingrid Eisermann of Toronto, who will be visiting our society for the first time. Stay tuned for more details.
     Our programmes, we think and hope, continue to be marked by a rich diversity of material, somehow centering around what we think of as the Self.
     Toronto analyst Daryl Sharp makes a similar comment in his latest book, published this year by the Toronto publishing house he heads, Inner City Books, with the title Living Your Nonsense: Halfway to Dawn with Eros. It’s the latest in a series of books in which some profound ideas are wrapped up in a light-hearted romp through Jungian psychology and Sharp’s own autobiography.
     He writes:
I am writing this book, or maybe just typing, but behind it all is the guiding hand of a guiding centre in my psyche, playing me like a puppet. I am not master in my own house. I am a renter at best, my ego sharing space with the panoply of saints and knaves, nobles and villains, with a landlord more or less indifferent to the lot. I mean to say, we are answerable to a higher power whether we like it or not. You might call it God, Gnu or what have you. I call it the Self, because it’s part and parcel of my mental infrastructure as a Jungian analyst. (p. 30)
It’s a book you may well enjoy.
    Please don’t forget to renew your society membership if you have not yet done so. Our society depends on your support.
                                                                                                                                                                                                                                                                                 Harvey Shepherd


Volume 36, Newletter #3
A Note From the Co-President
Perhaps synchronicity strikes again. The subject of our next lecture-workshop weekend, Mary Magdalene, will be topical in a way that we did not predict when Ingrid Eisermann of Toronto agreed to speak to us on Friday evening, November 26, and lead a workshop the next day.
    In September, long after Ms. Eisermann agreed to lead her first weekend for our society, Ontario Superior Court Judge Susan Himel delivered a ruling striking down three important provisions of the Criminal Code: against communicating for the purpose of prostitution, pimping, and operating a common bawdy house. It seems certain that we are in for a period of public debate about prostitution that will strike chords in our individual and collective psyches.
    In such a debate, the mythic figure of Mary Magdalene, an early follower of Christ and, some would say, his first woman apostle, will not be far in the background. Christian tradition tells us that she was present at the Crucifixion and among the women who came to Jesus’ tomb on Easter morning. Some accounts and speculations go farther and tell us, variously, that she was especially entrusted with Jesus’ teaching and had a conjugal relation with him. There is also a venerable suggestion that she was a repentant prostitute.
    That last suggestion, Mary-Magdalene-as-prostitute, is exasperating to some students of her life and legend, quite possibly including Ingrid Eisermann.
    As history, the notion that Mary Magdalene was a repentant prostitute has long been discredited by any reputable scholarship as a canard, described by feminists as a prize example of the egregious nonsense of which patriarchy is capable. The notion is based in part on the conflation of her story with those of other New Testament figures, including the sinful woman who anoints Jesus in Luke 7: 36-50.
    A particularly succulent example can be found in a sermon by Pope Gregory the Great at the end of the sixth century. He said:
She whom Luke calls the sinful woman, whom John calls Mary, we believe to be the woman from whom seven devils were ejected according to Mark. And what did these seven devils signify, if not all the vices? … It is clear, brothers, that the woman previously used the unguent to perfume her flesh in forbidden acts. What she therefore displayed more scandalously, she was now offering to God in a more praiseworthy manner. She had coveted with earthly eyes, but now through penitence these are consumed with tears. She displayed her hair to set off her face, but now her hair dries her tears. She had spoken proud things with her mouth, but in kissing the Lord’s feet, she now planted her mouth on the Redeemer’s feet. For every delight, therefore, she had had in herself, she now immolated herself. She turned the mass of her crimes to virtues, in order to serve God entirely in penance, for as much as she had wrongly held God in contempt.

This quotation may also suggest that the idea of Mary Magdalene as prostitute, while balderdash as history, retains a mythical power that demands that we face up to fundamental issues of sexuality, including prostitution, in our Western and Christian heritage.
    Having said that, I should add that the particular issue of prostitution may be somewhat peripheral to our weekend discussion, as it is to Karen L. King’s book The Gospel of Mary of Magdala: Jesus and the First Woman Apostle (Polebridge Press, 2003), where I found the above quotation from Pope Gregory on page 151.                 For those who can lay their hands on a copy, I heartily recommend it as preparation for our upcoming weekend and as a scholarly stimulus to spiritual reflection in general.
    I expect that Ms. Eisermann’s presentations will acquaint us with someone who has things to teach us about the feminine, spirituality, sexuality and their interrelations that are broader and deeper than the particular issue of prostitution.
    Ingrid Eisermann is well qualified to discuss such subjects. Born in Germany, she immigrated to Canada in 1968 and has taught mathematics at Memorial University of Newfoundland, done graduate studies in counselling at Loyola University in Chicago and directed a counselling center in Northern Ontario. Since completing analytical training in 2006, she has had a private practice in North York, and has worked for family service agencies and done individual and couple counselling.
    Please remember that our second soup night of the season will take place on Friday, December 3, a week after Ms. Eisermann’s lecture. Please call (514) 481-8664 to reserve a seat.
    The event that will wind up our fall season, also advertised in a flyer in this newsletter, represents a change from the fall program listings in our calendar. Our society has often benefited from the generosity of Guy Corneau over the years in which he has become one of Quebec’s most sought-after speakers, and will do so again when he speaks to us about his struggle with cancer.
    We were planning to have him speak to us in February, but because of other demands on his time this lecture has been moved up to Friday evening, December 10. We are cancelling the social “Saturnalia” festivity that we had scheduled for December 11 and will schedule another event in February.
    Guy is a graduate of the C. G. Jung Institute in Zürich and practiced as an analyst in Montreal, although for some years now he has devoted himself to presenting his insights to a broader audience, in Quebec and internationally, in talks and writings, largely in French. Some of us have read about his experiences or heard his address to the International Association for Analytical Psychology last summer or elsewhere. This experience is not to be missed.
    He will be talking about the deep meaning he found in his disease on the physical, psychological and spiritual levels. For Guy, cancer can become a door to joy and internal rebirth, too beautiful an opportunity to let slip away.
    Let me conclude with a request that you take out or renew your annual membership in our society if you have not already done so. Membership plays an important part in enabling us to continue to bring you the sort of profoundly insightful programs that I have just been discussing.
                                                                                                                                                                                                                                                                                Harvey Shepherd

Volume 36, Newletter #4
A Note From the Co-President
We can scarcely be reminded often enough—this is my case, anyway—that Jungian psychology is not just an intellectual exercise. We had a vivid reminder of this last September, with the program based on Jung’s Red Book and its mandalas and other art work.
    And there were several more: in Jean-François Vézina’s presentation in October on the tricks fate plays on us that Jungians call synchronicity; in Ingrid Eisermann’s presentations in November on Mary Magdalene and the feminine; and on Guy Corneau’s in December on his own experience with cancer. Some of us also worked with images in art workshops with Olga Lipadatova and in a Progoff Intensive-Journal workshop.
    This is all to the good. In important ways, the whole Jungian enterprise is an attempt to redress the one-sided emphasis in our society on the intellectual, the masculine and the extraverted. Yet the embodied sometimes seems lacking in our programming here at the C. G. Jung Society of Montreal. In any case, attendance at such events tends to be rather weak.
    I am pleased to report, however, that our winter-spring events will be anything but dry intellectualism.
We will be starting off 2011 on Thursday, January 20 not with a lecture but with a video. And what a video! Mysterium: A Poetic Prayer is subtitled Testimonials on Body/Spirit Coniunctio which only a few of our members—not me, unfortunately—had a chance to see during last summer’s international congress of Jungian analysts in Montreal.
    Lavishly filmed and directed by Antonella Adorisio, a Jungian analyst and teacher in Rome, a dance/movement psychotherapist, and a teacher in Authentic Movement, this DVD, distributed by Spring Journal of New Orleans, seeks to link together matter and spirit, thoughts and emotions, images and reflections. It offers perspectives from Jungian analysts from Italy, the United States, Venezuela and India as well as images from around the world, and testimony from practitioners of Tibetan Buddhism in India and Nepal.
    One enthusiast for this DVD is Michael Conforti, Jungian analyst, founding director of the Assisi Institute for the Study of Archetypal Patterns in Vermont and a past lecturer to our Montreal society.
“With grace, wisdom, artistry, and a profound understanding and experience of psyche,” he writes,
Antonella Adorisio captures the true confluence of psyche and matter in this magnificent video. In it we see how it is that spirit enlivens matter and how our relationship with matter can bring us into the realm of the ineffable, and into the domain of psyche and spirit.
In February, we are expecting an extraordinary treat for the very few of us who had the privilege of participating in movement workshops that Erica Lorentz led for us much earlier in her thirty-year career, when she was based in Vermont. I am confident that her lecture to us on Friday, February 4 and workshop on active imagination through movement the next day Saturday, February 5, will be even more remarkable and a wonderful discovery for each participant, both of our talented guest and of ourselves.    
    The all-too-lengthy hiatus in Lorentz’s presentations to us was due to the fact that she moved her base of operations to Houston, where she continued to have an illustrious career in therapy and teaching. This included acting as movement co-ordinator for a Techno-Cosmic Mass put together by Matthew Fox, the guru of Creation Spirituality.
    However, some of us at the IAAP Congress in Montreal found that Erica is back! She hung out her shingle in Brattleboro, Vermont last fall and has settled in with, among other things, two “incredible” kittens that should be about twenty weeks old by the time you read this. I can report on the basis of a social encounter at the Montreal conference that she has more charm and verve than ever.
    Looking through some of the information she sent along tells me that the idea of “witnessing” continues to be important for Erica Lorentz, as it was decades ago. This can be the witnessing and containing of archetypal energies when they become embodied and emerge in our lives and also, I recall from her workshops long ago, a technique in movement workshops. She thinks her work is quite relevant to issues raised by The Red Book. I also discovered with surprise that Mary Magdalene, the subject of Ingrid Eisermann’s presentations in November, is of interest to Erica Lorentz, although she might not touch on Mary Magdalene in her coming presentations to us.
    Our spring program will include the first visit to our society by Robert Black of the Ontario Association of Jungian Analysts. His presentation on Friday evening, March 11, may involve a different kind of encounter with our personal past: the topic is “Mythology and Ancestry.” Then, on the Saturday, people whose interest in mandalas has been whetted by The Red Book (or in other ways) will have a chance to pursue that interest at a mandala workshop.
    The weekend presentations of the program year will conclude with a visit by that perennial favourite, James Hollis, who will lecture and lead a workshop on Friday and Saturday, April 15 and 16, on the topic “Stories Told, Stories Untold, Stories That Tell Us.”
    The topic for the spring edition of our ever-popular reading seminars at the Westmount Public Library, animated by members of the society, will be “The Symbolic Life.” This is the over-all title of Volume 18 of Jung’s Collected Works; the reading selections will come from Spring Journal, Vol. 82, also called Symbolic Life.
    Let me conclude with a note of good wishes on behalf of our society to Daryl Sharp, Toronto analyst and founder of Inner City Books. Daryl has been a great friend of our society through lectures in past years, books of his own that have been reviewed a number of times in this newsletter and the great contribution that Inner City Books has made to the cause down through the years in bringing writings by Jungian analysts to the public. Colleagues and friends organized a tribute to him in Toronto in December.
                                                                                                                                    Harvey Shepherd