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 been thinking about C. G. Jung’s typological work again, in part because I have been thinking about the opening of a personal magical practice, about what constitutes the healthy openign for a person. Reflection on such beginnings provide insight into the present situation they made possible, and they also provide possible insight for those who are at the beginning, so it seems like good blogging material.
Okay, so I have a few things that I keep thinking about or which are being put forward for me to think about, things that will probably make their way into posts of their own, but right now I want to see what I can do to just get them out of my head and put them in front of my face, see what other connections might arise thereby. Notebooking, so caveat lector.
This is a little bit of a sorting post. First up, I’ve updated the “About”; it’s now the “What’s Going On Here” button at the top of the page.
Next, let me see if I can summarize some of the trajectories that I have been taking around the Yeatsian and Jungian material. I know, I’m doing that a lot lately; I’m winnowing and that isn’t glorious work, but it seems necessary.
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.)