Many women, and not least women with dominant Ni, intuitively know that their spirituality, their creativity, and their sexuality arise from the same source. The priestess may be found in all walks of life; she is the woman who mediates between matter and spirit, between the human and divine realms, who “will always honor sexual energy as a link to the source of life itself.”
shadow
I’ve discovered that the functions express their unique influence through the tao of the Greek goddess Artemis—an archetypal propensity richly endowed with autonomous power, fierce agency, determined focus, profound self-sufficiency and capacity for self-care, and enormous ability to maintain a connection with the purity of a thalassic and lunar soul.
My ongoing experience with grief in relation to my inferior function has brought forth dysfunctional behavior as well as an increase in consciousness and differentiation. It has enhanced my awareness of the healing capacity and vulnerability of the inferior function. I have come to see that the vulnerability is necessary.
Cassandra represents the difficulty of expressing one’s own truth in a way that is persuasive and influential in the world, particularly a truth that is not androcentric. The weakening of the voice of the dream ego represents the suppression and repression of the feminine that results from continuing to rely on old ways of exerting influence.
The world of Rilke’s tale is one besieged by the Dragon. This is the world of the wasteland, where people are living inauthentic lives. In most fairy tales, a successful hero is the answer to the wasteland. Rilke, however, presents the tale not as a deliverance from the Dragon but rather as a slow descent into the shadowy realm of the Dragon.
The environmental wounds to Cobain’s natural INFP disposition left his ego vulnerable to an anima invasion. It was she who allowed the instinctual power of the unconscious, in both its creative and destructive properties, to flow through the inferior function and overrun his personality, attempting to restore order by instigating archetypal modes of adaptation.
Populism has acquired a negative reputation, and this is especially true now with the presidency of Donald Trump, but many other political leaders have used extraverted sensation tactics and policies to rally the cause of the common man. This is true not only of Andrew Jackson—in whom extraverted sensation (Se) seems to be dominant—but also of Lyndon B. Johnson and Theodore Roosevelt.
The mythic relationship between Apollo and Hermes personifies a working relationship between two entirely different styles of being the world. Apollo, lord of reason, light, and order, appears fascinated by Hermes—a figure associated with trickery, liminal spaces, and movement. Despite the two gods’ intrinsic tensions, they build a lasting relationship.
“Once upon a time, there was a quiet little village in the French countryside whose people believed in tranquillité.” This opening indicates that the psychological orientation of the village is one of peace and calmness, agreeability and order, suggesting that the village has certain values through which it judges situations—in other words a feeling function is at work.
Within the function-attitude preference hierarchy for each type, there are three natural groupings which seem to reflect a “Me, Spirit, and Other” delineation and describe our areas of “strength, vulnerability and creativity, and defense,” respectively. Is it more than a coincidence that this configuration has parallels in most traditional world views, as “Earth, Heaven, and Underworld?”