To develop our authentic individual self, we need to go deeper, into the cultural and phylogenetic layers of the collective unconscious. Importantly, from a leadership point of view, we become more aware of what our culture is repressing—aware of the unintended consequences of the culture even though we are participating in it. This enables us to progress, as individuals and as a society.

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Giannini’s model differs importantly from Myers’ in that it does not restrict us to just one predominant function pair associated with one’s preferred perceiving and judging processes. His model provides a greater degree of flexibility in the developmental expression of type-related behaviors as well as enhanced adaptive power for engaging and responding to our various environments.

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“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.

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Individuation is attractive as a therapeutic goal, but adaptation, even to a self that analytic work has brought into focus, can continue to be a challenge. I have come to feel that one of my jobs as a therapist is to help the person working with me develop an attitude that can negotiate culture comfortably— one adequate to bridge the gulf between irreducibly individual self and continuously demanding world.

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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.

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A separation exists between psychology and typology. Many psychologists and even many Jungians ignore Jung’s major work, Psychological Types, and the concepts underlying it. The field has been left mostly to lay practitioners, who use the MBTI® instrument for training, coaching, and other pragmatic applications. What reasons do you see for the divide?

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“Everything has a purpose, clocks tell you the time, trains take you to places. Machines never come with any extra parts, you know. They always come with the exact amount they need. So I figured if the entire world was one big machine, I couldn’t be an extra part. I had to be here for some reason. And that means you have to be here for some reason, too. ”

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China has emphasized Se and Ne, leaving itself at present with a relatively weak Ni, even though Ni is China’s natural superior function and its historical birthright. A strong Ni, for example was the consciousness that gave birth to the three great Chinese religions: Confucianism, Taoism, and Buddhism, all of which anticipated Jung’s notion of the Self.

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The portrait of Bob Dylan in the film “I’m not there” demonstrates how a lack of father-specific structure is compensated by a powerful and extraordinarily creative but volatile and defenseless Puer structure; and the movie further illustrates the tendency of the Shadow complexes to rise to repair such psychic vulnerabilities and restore equilibrium.

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In a dream she showed up as twins. One who was quiet and could play by herself (like her father, Ti) and the other who was very precocious as she hung upside down from a tree (like her mother, Te), reflecting the inherent nature of the Opposing Personality. From the outset of our work her battle seemed to reflect inferiority about not being an extravert.

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The type code had another unintended effect, which was to elevate the E-I and the J-P dichotomies to the same level as the functions. I had always thought of myself as an Introvert and nothing else. I had also been taught that I was a Judging type and I had been told that “J’s decide quickly,” but that was not true for me. So there were holes in my preference framework where my experience did not fit what I was taught.

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Fight Club’s accomplishment is to elicit in us the instinctive fear, resistance, and embarrassment we all experience around the domain of our inferior function, whichever function that may be for us. The reward for sticking with the movie until the end is a catharsis that feels as if we have integrated our own inferior function.

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