The last 25 pages comprise a priceless description of feeling types and their characteristics. James Hillman's second half of the book is devoted to a careful exposition of the feeling type. Trash to a casual observer (books, magazines, extra clothes, etc).
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The rear seat of my car resembles his car in that it is full of stuff that might look like I rode in his car one day to and from work and my feet were literally in a garbage can up Two components are necessary : 1) the opposite function is the inferiorįunction: introvert -> extravert and intuitive -> sensate, and 2) the inferior function displays primitiveĭevelopment, i.e., the physical, externally displayed objects are primitive and poorly developed (the To understand how my philosopher friend (intuitive introvert) insists on driving beat-up secondhandĬars (won't pay more that $150 for a car, he said once): it's his inferior function (sensate extravert) Her major contribution to theīook is her exquisite anecdotal description of the inferior function. Von Franz covers the four rational and the four irrational types - she puts the thinkingįunction at the top of her circular diagram, which aptly describes her. Lectures by: Franz, The Inferior Function In particular, the process of speculation, aided by a strong imagination, is close to the active imagination that von Franz finds in Dorn’s tract on speculative philosophy.Jung's Typology by by Marie Louise von Franz and James Hillman, A Review by Bobby Matherne Site Map: MAIN / A Reader's Journal, Vol. Paracelsians think of imagination as aiding processes of divination and discov- ery of correspondences between the inner and outer or upper and lower worlds- correspondences that Jungians regard as synchronicities. Whereas Paracelsus and his school treat imagination as a mental faculty, Jung and his school treat it as a mental pro- cess. Her lectures on the “alchemical active imagination” show one direction that Paracelsian ideas have taken in the last century.
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Jung (1875–1961), and Jung’s comments on it were later elaborated in a series of English- language lectures by his long-time collaborator Marie-Louise von Franz (1915–1998). His writing provided an important point of reference for the alchemical studies of C.
In an early book on “the whole of the alchemical philosophy,” he made alchemy into an allegory of good living, showing that it had moral as well as medical applications. 1584) translated a great many Paracelsian texts into Latin he also wrote a large body of work broadly inspired by Paracelsus. However Jung was clearly inspired further by the I Ching when 1 Jung had contact with Chinese philosophy at an early stage in his life: "I was already fairly familiar with the I Ching when I first met Wilhelm in the early nineteen twenties" (Jung 1950/1969, CW 11, ♩66). says of psychological premises on which Tao is based: 'the state in which the ego and non-ego are no longer opposed is called the pivot of Tao'" (Jung 1952/1969, CW 8, ♩23). Jung quotes Chuang-tzu to explain its meaning: "Chuang-tzu. The concept of Tao pervades the philosophical thinking of China, which is both composed and derived from the I Ching. The hexagram's presentation of the opposites, and their potential union in forming a new symbol, enables confrontation and reconciliation, effects that are comparable to dream analysis in assisting the individuation process.
Each hexagram (built from six yin and yang lines) is an opposite binding symbol with a transforming potential. Yin and Yang, evolved from the metaphors receptive/creative, are, within I Ching's sixty-four hexagrams, a rich and resourceful manifestation of the energy change dynamics found in nature and in human life. According to Jung, "This phenomenon is a kind of development process in the personality itself" (1957/1969, CW 8, ♥50), "a process not of dissolution but of construction, in which thesis and antithesis both play their part" (1921/1971, CW 6, ♨27). In our experience the practice of analytical psychology and I Ching consultations both support the individuation process, in which our sense of purpose is revealed through the realization and integration of unconscious compensation. Thus, we set ourselves the following project: to compare the approach, setting, content, and outcome of an I Ching reading session with an analytical psychology dream session.
We hope to shape a common story that inspires future practice through a collaborative study of Jungian analytical psychology and the Chinese I Ching. Jung, "Foreword to the I Ching" (1950/1969, CW 11, ♡018) We, a European analytical psychologist and a Chinese I Ching expert, respond to Jung's call to explore and discover the extensive resource that is the I Ching. Like a part of nature, it waits until it is discovered. The I Ching does not offer itself with proofs and results it does not vaunt itself, nor is it easy to approach.
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