I have talked a little here and there about the way in which each of Jung’s core functions (Intuition, Thinking, Feeling, and Sensation) can be mapped onto traditional elemental correspondences, but lately I have been thinking that the better comparison may be the elemental lines within the tree of life diagram. Admittedly, I have been thinking about them an awful lot, but there is a logic there that carries between the two systems and encourages me to think that Jung’s psychological types might flourish better in an occult or magical account of the psyche than in an academic psychology.
I have had this on the back burner for a while, so in the new year spirit of cleaning out the old, here you go.
Stacey pointed out to me this article which maps the MBTI types to the sixteen geomantic figures. I have considered making a similar effort before but come at it from a much different direction. Rather than attempt to map any sort of one-to-one figure to type correspondence, I have tried to map each type onto two figures, an ‘introverted’ figure and an ‘extroverted’ figure.
Before I get started with this, I want to underline one of my motivations for banging on about Jung as a complement to Yeats. It isn’t just that they are talking about the same things, but that they are talking about two aspects of the same thing. In specific, Jung’s work provides grist for getting the practical dimensions of the Yeatsian spiritual work off the ground.
It does that by providing us with the tools to prepare for the Yeatsian crises, to make the most of the chain of initiatory moments that lead toward it. If we keep The Red Book in mind, it also provides lineaments for interacting with the spiritual beings that undergird this process.
One of the things I really appreciate about Gordon’s account of the Necronomicon is that it allows us to posit a unity to it that exceeds its otherwise disparate manifestations, that we can think of it as “a spaceship crashing to earth and flinging pieces over time and space.” That concept of a spiritual message manifesting across disparate points is useful and sits well with some of my own ideas on how the eternal and temporal interact. Here I am going to suggest that we ought to apply this to Jungian typology.
(I suspect you could apply to it to Jungian psychology more generally, with the critical caveat that one of the problems with Jung is that he too quickly falls back on psychology and philology or, to use a Gordonism again, fails to dig a deep enough well.)