Bridging psychological type and depth psychology
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.
Humanity is being summoned to change its perspective in an assortment of ways. When a pandemic wipes the calendar clean, the heroes are not the rich, successful, and scholarly; the heroes are those at the bottom of the economic hierarchy, the people who are risking their health to maintain normalcy during isolation and self-quarantining.
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.
The alien invasion can then be viewed as a necessary fragmentation of the psyche, occurring when the ego is too rigidly identified with the dominant function. The crisis brings renewal by breaking apart the ego identity so that the previously unrealized functions can be differentiated and integrated, thereby transforming the conscious attitude.
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.
I allowed myself to take a little vacation from my single-mindedness and felt a shift in attitude and awareness almost immediately. My linear, tunnel-vision mindset relaxed, and I began to notice and embrace information, insights, and opportunities that came along unexpectedly and felt important despite having no logical connection with the task at hand.
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?”
Just as Hiccup’s superior function, his Hero, has been wounded by his culture and his father, this dragon is wounded as well, a figure we will come to see as Hiccup’s inner truth. This is the story of an individual recognizing the wounding that has occurred, and claiming back his authentic power by developing his Heroic function.
Is differentiation of an ego-syntonic function-attitude somehow different from differentiation of an ego-dystonic FA? Or maybe differentiation works the same for all function-attitudes and it’s just in the subsequent integration process that the distinction between ego-syntonic and ego-dystonic comes into play. Do we need a more refined understanding of typological development?
Our often-used shorthand illustration with a line drawn between the four allegedly conscious function-attitudes and the four “unconscious” ones is misleading because consciousness is not a sufficiently reliable characteristic for distinguishing these two sides of the psyche’s typology. It’s related to what distinguishes them, but only as a secondary and fairly unpredictable characteristic.