MBTI: House Rowan

Valley of Flowers (Uttaranchal)

[Image from Himalayan Trekking]

“The Explorers”
Fi/Te + Si/Ne
(ENFP INFP ESTJ ISTJ)

Home: The World
Patron: Brigantia
Quadra: Delta
Vice: Cynicism
Virtue: Joy


Rowan has no home because the whole world is their home: ENFP, INFP, ESTJ, and ISTJ. The unpredictable sea, the wild places, distant and exotic lands, the Explorers seek adventure, and they have the practical skills to ensure that they and their companions make it there in one piece.

Have the same sense of individuality as the Aristocrats, but instead of their intensity and singular perception they have the Philosophers’ exploratory perception, giving them more of a sense of wandering. This makes them even less fettered than the Aristocrats, making them want even more to be free and go their own way. This doesn’t match stereotypes of the STJs, who are often perceived of as worker drones, or traditionalists, duty fulfillers and strict, rule bound killjoys. But these are only surface impressions that people might get from them – severity, or thoroughness – which many people associate with being a strict, rule bound killjoys. But this is no more accurate than saying that ENFPs are just flighty bundles of joy.

ISTJ: A thorough thinker, someone who is trying to build and waterproof every inch of their ship that can take them safely across dangerous and unpredictable waters. But the key is, they’re interested in sailing into the ocean, they just tend to take a long time preparing for the journey. An important part of the ISTJ personality is this free-spiritedness, this sense of “going their own way,” but they’re very thorough and responsible about it.

ESTJ: Similar to ISTJ but their free-spiritedness is actually easier to see. They’re characterized by a strict sense of responsibility, even severity, but they’re still free-spirited. They go their own way. But they’re responsible on their journey, or at least they try to be. Fi, by its very nature, is individuating, because it sees the world as cold and the individual as warm. They’re not system builders, they’re survivors, and in this sense very free spirits.

ENFP: The definition of the term “free spirit” in their energetic exploration.

INFP: Being characteristically idiosyncratic is also the definition of “free spirit,” going their own way in their lifestyle itself.

- Michael Pierce, “Function Axes Categories”  (YouTube)


Socionics: Delta Quadra

Explorers tend to explain the rationale behind their actions, emphasizing the productiveness or unproductiveness of different ways of doing things. They enjoy peaceful, refreshing activities where they’re doing something both externally useful as well as internally balancing. They tend to rely on their own hard work to achieve their goals rather than luck, group effort, or strong leadership. Explorers enjoy sharing personal experiences, and their feelings about those experiences, in a thoughtful, undramatic way. They also enjoy talking about exciting new plans and opportunities, and their plans for the future.

Although deeply passionate Explorers generally prefer understatement and wry humor to drama and emotionality. They prefer to take part in group activities that are productive and/or refreshing, as opposed to those based on fun and/or emotional interactions. They don’t usually do very well in high-pressure situations, being forced to do things they dislike, having to deal with threatening opponents, or harsh discipline. They tend to wear out, leaving to find a more peaceful, welcoming environment.

In groups Explorers tend to work on projects, enjoy physical activities, or find out interesting things about others. Instead of laughing a lot Explorers tend to be witty and welcoming. Groups need to be focused on a specific activity or discussion topic or else they splinter apart with each person going off with only those people who share their interests. They don’t demand that everyone does one thing but rather jump from group to group to keep their interest engaged. They tend not to be interested in building a group identity but prefer for it to be decentralized. Relationships are based on spending time together on fun activities, with an atmosphere focused on comfort and practicality.


How Explorers see other houses

Alphas (Ash): Explorers tend to find Philosophers to be fun and interesting people to discuss ideas and prospects with, but also naive and inconsistent in their personal and business affairs. They feel Philosophers are overly idealistic and lacking in common sense, failing to turn their fun ideas into something productive.

Beta (Rowan): Explorers tend to see Cenobites as people who dream big, and always want to turn everything into a grandiose undertaking, even though they struggle to manage their day-to-day affairs. They tend to dislike what they see as a mean-streak resulting from the Cenobites unwillingness to consider other points of views on topics they feel strongly about.

Gamma (Oak): Explorers tend to see Aristocrats as driven and reliable but lacking in the ability to understand that people have their own ideas about what they want out of their lives. They feel that Aristocrats can be excessively demanding, and dislike what they see as their vindictive streak, which keeps them from accepting and forgiving others.


How other houses see Explorers

Ash: Philosophers tend to find Explorers to be kind and creative, if a bit too serious about their ideals and principles and too demanding that others feel and act just as they do about those ideals.

Yew: Cenobites tend to find Explorers to be noncommittal and unwilling to support goals decided in a group, lacking drive and ethics. Explorers prefer not to get involved in group efforts, instead preferring to work on personal projects that are meaningful to them.

Oak: Find Explorers to be well meaning and creative but too present focused and lacking ambition. They also tend to feel that they’re too welcoming and forgiving of people the Aristocrats find undeserving.


Rowan

Protection, Expression, Connection

Rowan is the tree of power, causing life and magic to flower.

- The Goddess Tree

Rowan symbolizes courage, wisdom, and protection. She guards us on our journeys - the berries contain a tiny pentagram, the ancient symbol of protection. A stick cut from the tree will protect you from harm on your journey, and bring spiritual enlightenment along your path.

A second way to look at the concept of protection is to view it as a request to be given the strength to overcome whatever roadblocks are discovered on the path before us and to repel evil. In this way protection is summoned from outside of ourselves as a way of fostering a deeper relationship with the divine and with ourselves. With every step that we take we become more and more connected to everything around us. Protection does not become a shield around us but the energies become a part of the process within us.

- Shanon Sinn, "Luis (Rowan)" (Living Library)


The Rowan is associated with Brigantia, goddess of poetry, medicine, arts and crafts, and animal husbandry. She was the pre-eminent goddess of the Celts; so important was she that she's considered the mother of her people - they called themselves the Briganti after her - and was later canonized by the Catholic church as Saint Brigid.

She's related to the dawn goddesses of the Indo-Europe, and her holy day is Imbolc (February 2), the day when the sun is said to be reborn. Beloved by poets, master of both healing and smithing, Brigantia's name means "High One" or "Exalted One." Her name reflects both her solar nature as well as her connection with crafting and wisdom.

She's the patroness of travelers, sailors, and fugitives. She was particularly special to the Druids; she provides the "fire in the head" of poetic inspiration. Brigantia is the goddess of learning, but a different, more practical kind of learning than that of the Philosophers.

Many tales existed of strangers who came to Brigid (or St, Brigid), asking for her blessings, her inspiration, and her healing, which comes to those pure of heart and intention and those clever and cunning. To those who lack these things, her gifts come at a price: a lesson, giving them what they really need to act better and be better."

- Gregory Wright, "Brigid, Celtic Goddess of Fertility" (Mythopedia)

She had special meaning for the filid, a priestly class that seems to have been halfway between the spiritual Druids and the more worldly Bards:

What is known is that the filid (like the druids) studied for years and years in order to memorize ancient Irish oral lore. Their focus was directed toward the material world prioritizing history, genealogy and the law rather than spiritualism. The filid were experts in preserving and guarding knowledge rather than entertainment and performance."

- Druids, Filid & Bards: Custodians of Celtic Tradition (Irish Empire)

This is the perfect description of the kind of practical wisdom that's the special gift the Explorers... as well as their deep connection to the arts.

Rowan emphasizes the need for color and creative endeavor in our lives and encourages us to open our minds to creative inspiration. It also teaches us that we can draw on the forces of life to heal ourselves and those around us. We can develop the art of turning adversity into creative opportunity. Rowan protects and gives courage and strength to those walking the path of spiritual growth and enlightenment.

- Rowan (The Goddess Tree)



To go beyond the contradiction of freedom and security; Rowan’s sacred task is to live fully and deeply, to swim the currents of life with skill, wisdom, and intelligence. Union with this beautiful, perilous world.

Out on the ocean: the ISTJ is nearest to the shore, maintaining a very sturdy boat on the way; the ESTJ took off before everyone, running a tight ship and working hard to keep everyone in line so that the ship runs properly and they can get to where they need to go; the ENFP has practically constructed their ship at sea, but it works well enough and they have a rough idea of dozens of places they want to go; and then the INFP is far out at sea, adrift and alone, watching the clouds and thinking about life, without any plans to return to shore anytime soon.

- Michael Pierce, “Function Axes Categories”  (YouTube)


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Meyers–Briggs Type Indicator (MBTI)
Jungian MBTI

The missing half

I’ve been ruminating for months and months about what psychology really is. It’s treated like a science - most psychologists (including Jung!) want it to be a science. The reason Freud is still discussed in psychology classes, even though he was clearly full of shit, is because Freud shared this desire. Even Jung had some tendencies in this direction but, as a thoroughgoing empiricist, he knew when to give up this lifesaver and actually swim in the water. In fact, I think this was his whole point: his theory is based on reality... however, that reality includes spirituality! By refusing a priori to even look at the possibility that psychology has a spiritual aspect, these people are denying what is actually true, which is why they can never find out how to create deep, fundamental change in people.

What I’ve been struggling with is: how much of psychology is spiritual? This morning, as I was waking up, I realized that of course psychology is spiritual, because everything is spiritual! Psychology, even Jungian psychology, isn’t spirituality, but when you go deep enough it is. But this isn’t something unique to psychology alone. For example, go far enough into physics and again, you come to spirituality.

The thing is... everything is spiritual at its deepest place. Art, ecology, politics, farming, wood-working, cooking, everything. This is, in fact, our disease, the fact that we’ve forgotten this. Jung wrote about the “infrared” and “ultraviolet” ends of the archetypes; that is, our instincts and the spiritual archetypes that both live within us. The thing is, the entire world, all of reality and every part of it, has an infrared and an ultraviolet end. It’s just more obvious in psychology.

Until recently religion served to regulate the psyche. When religion lost its place of importance, we needed psychology to fill that gap. And the reason that modern psychology fails us over and over is that spirituality is a uniquely large and fundamental part, at every level, of the process of psychological healing, which is really actually spiritual healing. Instead, it’s techniques fail to create fundamental change in us but rather merely clean up the most shallow parts of our wounds (stick bandaids on them one might say). But what's not unique about psychology is the fact that it has a fundamental spiritual component. And how can that not be the case, since reality itself is spiritual, or ultraviolet, as well as infrared.

The illnesses of our time are caused by the lack of awareness of this spiritual side of reality. In fact, the illness of our time is at root this lack; everything else - the wars, the social and racial unrest, the looming nuclear destruction and actual ecological devastation - are just symptoms of this fundamental disease. The fact that we have forgotten this whole half of reality is the cause of everything wrong, not only in our individual lives but in the world at large. Just as our lives would fall apart if we failed to grasp the physical side, so it is falling apart because we have forgotten the spiritual side. Our world is reflecting this illness back on us. And as nothing in our individual lives will truly improve until we grasp this, so too will nothing fundamentally improve in the world until we come to understand both its halves.

Reference: "The Fearsome Hunt of Mallt-y-Nos"

Mallt-y-Nos is generally translated as “Matilda of the Night.” However, it is worth noting that “mallt” is part of the words “mallter” and “malltod.” These mean “curse, blight, rotten, putrefaction or blast.” Therefore, the modern Cymricisation of Matilda into Mallt might mask an older meaning and legend; or it might be a play on words. (As an aside “mallt” is a borrow word meaning “malt” in the whiskey sense, but that could probably be discounted here!”

Another name for this entity is Nos Mallt, which makes more sense as Night Curse, than Night Matilda. The folklorist Wirt Sikes certainly thought so, as he transalted her name as “night-fiend.” Sir John Rhys gave an alternative of “the night evil.”


Mallt-y-Nos: The Horror of the Hunt

She stands in a chariot, led by huge, black horses, each with eyes that burned red. She rides at night, using the legendary Cwn Annwn as her pack of hounds; and she would go hunting. Her prey? Those about to die, who would hear them coming – the barking of the dogs and the eerie cry of the crone behind them.

As the individual died, their spirit might encounter the pack and the chase would be on. If she caught them they would be corralled into Annwn. If they escaped, then there was still a chance of Heaven. Some stories state that Mallt-y-Nos didn’t even wait until death to catch her prey. She was quite capable of setting the Cwn Annwn on a living person, watching her victim tore limb from limb, before capturing their soul as it left their body.


Malit-y-Nos: Who was Matilda

Marie Trevelyan recorded two stories. The first was that the Earthly Matilda had been a Norman noblewoman, who had arrived with Fitzhamon from Gloucester to subdue South Wales. Matilda loved to hunt. In fact, she was so passionate about the chase that she stated, “If I cannot hunt in Heaven, I would rather not go there.” Upon her death, the Welsh God of the Otherworld, Arawn, appeared and took her soul. In life, she had been noted for her beauty; in death, she was transformed into a terrifying hag. Matilda was doomed to go hunting for all eternity.

The second is that a young Welsh woman loved hunting, but her betrothed did not approve of such pursuits for ladies. Upon their marriage, he made her promise never to hunt again and she agreed. However, she missed it. For over a year, she yearned to get back into the chase, but her husband forbade it. Then he went away from home for a while and she seized her opportunity. For a whole day, she happily rode with the hunt meet, swearing everyone else to secrecy. Unfortunately for her, the return journey saw her thrown from her horse.

She had a broken leg, when her husband returned home. It didn’t take him long to put two and two together and deduce that she had reneged on her promise. He stormed out of the house to consult a dyn hysbys (trans: wise woman, wizard or cunning man). The two returned to cast incantations, which raised the young woman from the ground and “threw her to the winds.” As a whirlwind took her up, she was evidently rescued by Arawn and placed in the chariot to lead Annwn’s hunt.


Notable sightings of Mallt-y-Nos

Mallt-y-Nos was particularly well known around St. Donat’s Castle, in Glamorgan, where she was said to be hunting for the soul of the pirate, Colyn Dolphyn. This was the subject of a 1837 poem by Taliensin Williams, The Doom of Colyn Dolphyn:

…Her evil eye
Was never rais’d to greet the sky -
She never sought the mirthful plain;
Nor moved in joyous Hymen’s train;
But mutter’d oft, in voice morose;
And peasants called her – Mallt-y-Nos.

- premiumjoker4195, "The Fearsome Hunt of Mallt-y-Nos"

Reference: "The Wild Hunt"

This spectral, nocturnal horde was the “Wild Hunt,” which was recorded in folklore all throughout ancient, medieval, and even early modern Europe, but was especially concentrated in the Germanic lands of northern Europe. In Scandinavia, it was called Oskoreia, “Terrifying Ride,” or Odensjakt, “Odin’s Hunt.” In Middle High German, it was called Wuotanes Her, “Odin’s Army,” and in modern German Wütende Heer, “Furious/Inspired Army,” or Wilde Jagd, “Wild Hunt.”

It swept through the forests in midwinter, the coldest, darkest part of the year, when ferocious winds and storms howled over the land. Anyone who found him- or herself out of doors at night during this time might spot this ghostly procession – or be spotted by it, which might involve being carried away and dropped miles from where the unfortunate person had been taken up, or worse. Others, practitioners of various forms of magic, joined in it voluntarily, as an intangible part of them (a “soul,” if you like) flew with the cavalcade while their bodies lay in their beds as if sleeping normally. Sometimes, the members of the Hunt entered towns and houses, causing havoc and stealing food and drink.


The Leader of the Wild Hunt

When accounts of the Wild Hunt mention a leader, the figure who filled this role varied greatly. In Germany, the leader could have been “Perchta, Berhta, Berta, Holt, Holle, Hulda, Foste, Selga, Selda, Heme, Herla, Berchtold [or] Berhtolt.”

However, as the Wild Hunt’s various names across the Germanic lands attest, one figure was especially closely associated with it: Odin, the god of the dead, inspiration, ecstatic trance, battle frenzy, knowledge, the ruling class, and creative and intellectual pursuits in general. Two of Odin’s hundreds of names further demonstrate his association with midwinter, the time of the year in which the holiday Yule (Old Norse Jól) falls: Jólnir and Jauloherra, both of which mean something like “Master of Yule.” The myths describe him frequently riding throughout the Nine Worlds on his eight-legged steed, Sleipnir, on quests of a shamanic nature, another theme that connects him to the Wild Hunt. As H.R. Ellis Davidson put it, speaking of the manifestations of the Wild Hunt that continued well into the Christian era, “it was natural that the ancient god of the dead who rode through the air should keep a place in this way in the memory of the people, and it reminds us of the terror which his name must once have inspired.”


Conclusion

In the body of lore surrounding the Wild Hunt, we find a number of themes that connect it powerfully with the dead and the underworld. For one thing, there’s the ghostly character of the hunters or warriors themselves. Dogs and horses, animals that were closely associated with death (amongst a great many other things), were almost invariably present. In some accounts of the Hunt, the riders can hardly, if at all, be distinguished from land spirits, who were themselves often conflated with the dead, as if the two were thought of as being in some sense one and the same. Finally, for the ancient Germanic peoples, the worlds of the living and the dead were especially permeable during midwinter, which goes a long way toward explaining why this troop of apparitions haunted the land during that particular part of the year. In the words of Claude Lecouteux, “[T]he Wild Hunt fell into the vast complex of ancestor worship, the cult of the dead, who are the go-betweens between men and the gods.”

It was as if the very elements of midwinter – the menacing cold, the almost unrelenting darkness, the eerie, desolate silence broken only by the baying winds and galloping storms – manifested the restless dead, and the ancient northern Europeans, whose ways of life and worldviews predisposed them to sense the spiritual qualities in the world around them, recorded the sometimes terrifying fruits of such an engagement with the more-than-human world in their accounts of the Wild Hunt.

- Daniel McCoy, "The Wild Hunt"

Reference: Gelert, protection (dog)

Another great historical/mythical dog guardian is Gelert. Again, with this story, there is a proverb: "To repent as deeply as the man who killed his dog." The Welsh phrase comes from a 13th century folktale which tells of Prince Llewelyn's favorite wolfhound, Gelert. One day the prince was hunting and he noticed that Gelert was not at his side. Returning home, the prince was greeted at the door by his wolfhound who had a blood-red mouth. Inside, the prince saw his son's cradle overturned, and the house in total disarray.

Thinking his dog had killed his son, Llewelyn drew his sword and slew Gelert. Then he heard an infant cry from under the cradle. At the same time, he caught sight of a dead wolf in the corner of the hall.

Grief-stricken, Llewelyn built a stately tomb for his brave dog. And so it was that the village Beddgelert, which means Gelert's Grave, received both a name and a saying; one that has survived through the ages.

- Gerald Hausman, "Dogs, Ancient and Modern: A Mythological History"

Reference: Argos; loyalty (dog)

In Homer's Odyssey, Argos is Odysseus' faithful dog. After ten years fighting in Troy, followed by ten more years struggling to get home to Ithaca, Odysseus finally arrives at his homeland. In his absence, reckless suitors have taken over his house in hopes of marrying his wife Penelope. In order to secretly re-enter his house to ultimately spring a surprise attack on the suitors, Odysseus disguises himself as a beggar, and only his son Telemachos is told of his true identity. As Odysseus approaches his home, he finds Argos lying neglected on a pile of cow manure, infested with fleas, old and very tired. This is a sharp contrast to the dog Odysseus left behind; Argos used to be known for his speed and strength and his superior tracking skills. Unlike everyone else, including Eumaios, a lifelong friend, Argos recognizes Odysseus at once and he has just enough strength to drop his ears and wag his tail but cannot get up to greet his master. Unable to greet his beloved dog, as this would betray who he really was, Odysseus passes by (but not without shedding a tear) and enters his hall, and Argos dies. The simplicity of the relationship between Argos and Odysseus allows their reunion to be immediate and sincere.

- "Argos (dog)" (Wikipedia)