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)


Posts

The Houses
House Ash
House Yew
House Oak
Meyers–Briggs Type Indicator (MBTI)
Jungian MBTI

MBTI: House Oak

"Babur Receives a Courtier," Farrukh Beg

[Image from Wikipedia]


“The Aristocrats”
Fi/Te + Se/Ni
(INTJ ENTJ ISFP ESFP)

Home: the Castle
Patron: Taranis
Socionics: Gamma
Vice: Vindictiveness
Virtue: Honor


Oak is the castle on the hill, home of the Aristocrats, gracious, honorable, and unconquerable; ESFP, ISFP, ENTJ, and INTJ. Leaders who understand that their charge, first and foremost, is to serve a noble purpose. They use their formidable power to build Heaven’s kingdom on earth for the well-being of all who rely on them.

Individuating attitude; tries to affirm a personal, subjective standard; Se/Ni is a black hole, synthesizing many disparate things into a singularity. Can lead to dogmatism, or a commitment to perspective. Name for this group is Royalty [Aristocrats]; the sure perspective/dogma of the Saints [Cenobites], but with an independent, individuating sense of judgment. Don’t want to be ruled by others but feel a strong sense of going their way as if they had blue blood, as well as a desire to fill some definite vision.

ESFP: Says “yes” to life; a hearty, energetic, lovable royal, full of spirit and love of life but also a definite sense of independence, a free spirit, that reminds us of their nobility.

ISFP: Similar to the ESFP but milder; presents an aura or style, giving the impression of a natural otherworldliness or separateness. Both of these types also have a directness and commitment of perspective, although it’s more focused on present reality but which adds to the sense of a royal figure in their self-assurance.

INTJ: A reserved strategist, able to navigate politics with the coldness necessary to maintain order.

ENTJ: More heavy-handed in their navigation, crushing their opposition with more obvious displays of power.

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


Socionics: Gamma Quadra

Aristocrats have a tendency to prioritize long-term profitability over short-term; they look at the broader benefits rather than just those that affect them. They enjoy talking about where trends are leading as regards potential profitability, and prefer ideas that are firmly grounded in fact. They tend to take a hard-line approach to punishment, even resorting to revenge sometimes. In relationships they value personal loyalty. They tend to be skeptical that people can change for the better.

They tend to prefer productive groups to those that are just having fun. They reject the idea that one should avoid confrontations so as to not spoil the mood, and don’t really see the point in discussing and analyzing things they feel have no practical application. They’re far more likely to discuss possible developments of present circumstances or how they came about than to speculate on alternative scenarios or possibilities.

Aristocrats generally prefer smaller groups (3 is a good number), where there may not be a lot of boisterous laughter and obvious displays of emotion but there’s a lot of smiling, amusement, and ironic and witty comments. If serious or unhappy topics come up they are discussed with a serious demeanor. They prefer topics such as subjects of mutual interest, planning activities, or on personal experiences; the last isn’t for the purpose of making people laugh, or to boast, but to gain insight into the lessons to be drawn from them.

If they’re in a large group, such as a dinner party, they usually focus on those sitting closest to them, or simply remain silent. Once they form a group they tend to be wary of newcomers, being neither inclusive nor exclusive. Conversation tends to focus on career, investments, romantic prospects, or why past relationships failed. In more light-hearted moments such conversations can get a little bawdy with some light teasing.

Rituals are less important to Aristocrats than the feelings involved. Relationships develop from exchanges of information, ideas, meaningful personal experiences, mutual aid, and activities enjoyed together.


How Aristocrats see other houses:

Alpha (Ash): Initially Aristocrats find Philosophers to be friendly, creative, and well-meaning, pleasant people. Later, however, they tend to see them as unambitious and overly concerned with comfort and physical pleasure. They also find them to be oversensitive while, at the same time, failing to make an effort to focus on the deeper feelings involved.

Beta (Yew): Find Cenobites to be driven, ambitious people with a sense of purpose, and who get things done. Aristocrats often find the Cenobites’ strong views to be ideological and lacking factual support. They may also feel that they’re are overly concerned with social status and sometimes disingenuous when pursuing their goals.

Delta (Rowan): 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.


How other houses see Aristocrats:

Ash: They tend to view Aristocrats as standoffish and cold, or even hostile, especially in work situations. They also dislike the Aristocrats tendency to play favorites, which is offensive to the fair-minded, egalitarian Philosophers. They can find Aristocrats to be overly harsh, unimaginative, boring, overly concerned about the future, as well as having a mean-streak of unforgivingness and vindictiveness.

Yew: Can find Aristocrats to be stand-offish, judgmental, morally stiff and emotionally hostile. They often feel that Aristocrats are unable to see the big picture, whether at work or in politics and society at large; kind of socially boring, unable to take a joke, and vindictive. They often don’t do well in groups: Cenobites enjoy making general jokes, while Aristocrats tend to make extremely sharp, personal jokes. Cenobites want to stay together, Aristocrats want everyone to take care of their own needs as they move from group to group, leading Cenobites to feel that the Aristocrats are trying to break up the fun group. On an individual level, however, they often get along very well; they both see general trends and enjoy comparing predictions.

Rowan: 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.


Oak

Strength, Stability, Nobility

Honored for it’s endurance, strength, and noblility, Oak has a regal presence that many throughout the ages have recognized and admired. The “King of the Forest” is known for providing protection, strength, success, and stability. It’s dense foliage provides a home for countless small creatures to live and thrive, the tree’s nutritious acorns providing food and sustenance. In nature the Oak is one of the most important trees for the creatures of the forest.

Oak brings courage and a stout heart - endurance and the protective power of faith - as it boosts energy and helps us achieve our goals. “Bearing strength from the heart of the earth, oak fairy can bring steadiness and a deep joy that endures through all.”

Of all the trees in Britain and Ireland the oak is considered king. Famed for its endurance and longevity, even today it is synonymous with strength and steadfastness.

Mara Freeman, "Tree Lore: Oak," (Druidry.org)


The oak is associated with Taranis, the god of thunder. Though not much is known about him he shares a common ancestor with other Indo-European sky gods, including Zeus and Jupiter, who were also connected with the oak. Taranis was also associated with the wheel, generally thought to be the solar wheel. Zeus and Jupiter’s bird, the eagle, is also associated with the oak in Celtic mythology; when the hero-king Lleu was betrayed and wounded he turned into an eagle and took shelter in the top of a large oak tree, reminiscent of the god king Odin hanging from another world tree. Eagle, sky, lighting, and the majestic oak; all are symbols of the warrior king gods of Indo Europe. Even though we don’t know much about Taranis we do know about his formidable relatives; we can assume that he shares their traits of endurance, fearlessness, and vision.

Let’s look at the eagle to get a better sense of this god; in Celtic stories this bird is usually associated with wisdom and a long life. It represents swiftness, strength, and keen sight. In the lists of the oldest creatures, the eagle is only superseded by the wise salmon. In cultures around the world the eagle is a symbol of strength, leadership, and vision. The eagle is the king of the birds, flying higher than its winged brethren. It teaches us to have stamina and the resilience to endure; to have the courage to look to the future and strike out toward our destiny; and the strength to stand for one's principles.

When an eagle appears, you are on notice to be courageous and stretch your limits. Do not accept the status quo, but rather reach higher and become more than you believe you are capable of. Look at things from a new, higher perspective. Be patient with the present; know that the future holds possibilities that you may not yet be able to see. You are about to take flight.

Trish Phillips, "Fly Like the Eagle," (Pure Spirit)


The sacred task of House Oak is to create a prosperous, peaceful, flourishing kingdom, for the benefit of all. Each of the types accomplishes this in a different way: ISFP, to express the deepest truths through beauty; ESFP, to bring grace and the love that moves the world; INTJ, to serve their vision of a better future; and ENTJ, as the protector of their people.

The oak is a living legend representing all that is true, wholesome, stable, and noble… There is a reason the oak is considered the king of green realm. The oak is generous with its gifts – and just as any good ruler would, shares its bounty amongst the kingdom.

"Oak Tree: Symbolism, Information and Planting Instructions" (Bios Urn)

In the castle: the ESFP, hearty and brave, fun-loving but driven, the charming leader of Camelot; the ISFP walks mildly through the court, like an Elven dignitary, praised for their artistic talent and very presence; the INTJ philosopher-king, a good friend and honest, willing to follow after the SFPs in having a good time, but still a somewhat severe character, concerned with strategy and maintaining power; the ENTJ is the head of the army, famous for crushing their opposition and enjoying clear manifestations of the state’s power in discouraging enemies of the state, but also enjoying life with a boisterous smile and energetic drive.

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



Posts

The Houses
House Ash
House Yew
House Rowan
Jungian MBTI


For further reading

Avia Venefica, "Celtic Meaning Oak Tree," (What's Your Sign)
"Oak" (The Goddess Tree)

MBTI: House Yew

Bagan, Myanmar

[Photo by Jon Bower National Geographic]

 “The Cenobites”
Functions: Fe/Ti + Se/Ni
(INFJ ENFJ ISTP ESTP)

Home: the Monastery
Patron: Badb Catha
Quadra: Beta
Vice: Truculence
Virtue: Conviction


If the Philosophers are the mind - the spirit - of the MBTI then the Cenobites are it’s soul. Michael Pierce calls the members of House Yew the “Saints,” I chose the term “cenobite” which means members of a monastic order, both male and female. In the monastery we have have both the stereotypically “saintly” types, such as the INFJs and ENFJs, as well as types less commonly thought of as religious, such as the ISTPs and ESTPs; the Cenobites understand that the sacred isn’t separate from the body or the world but is an integral part of it, and vice-versa. All cenobites are warriors at heart; ESTPs and ISTPs love testing themselves, and ENFJs and INFJs are crusaders.

Harmonizing attitude, tries to align with an outside standard of some kind. Se/Ni is a magnifying or intensifying attitude; directly experiences objects but associatively experiences their impressions of objects. Se/Ni is a black hole; it sucks objects into itself and crushes them into a singularity. Unifying and intensifying; intensive, direct, and focused; dedicated or committed to certain points of view therefore tending to appear dogmatic sometimes. Thinking in terms of a greater good or separate standard they are trying to subject themselves to.

ISTP: Mastering. Analyze reality, figure out it’s logical structure, then try to copy or align themselves with that structure. A warrior monk.

ESTP: Even though wouldn’t think of them as spiritual, ESTPs still think in terms of living according to an outside standard, which is in their personal philosophy and their concern with communicating properly with others. Epicurus; secluded himself in a garden with his friends and imposed on himself rules and laws of practical hedonism (do what feels good; eating healthily feels good so eat that way, etc.) Rules by which one can have a more satisfying experience of reality.

ENFJ: An outspoken saint; a preacher or evangelist who is concerned with communicating a vision, or persuading others to unite for a greater good or cause.

INFJ: A less outspoken and more contemplating saint; the monk who spends a great deal of time thinking or teaching in intimate settings, developing a holistic or idealistic theory of what humanity must do to be happy.

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


Socionics: Beta Quadra

Cenobites tend to prefer situations where the power structure is clearly defined… where the rules are consistent and there are no ambiguities. They’re inclined to look for general rules that explain people, politics, etc., which can be applied generally, rather than making decisions on a case by case basis. They tend to attribute traits previously observed in members of a particular group to any new individual of the same group that they may meet. Tend to feel energy by being with others who share their beliefs and express them enthusiastically. They’re often concerned with social issues and believe that apathy is a major cause of society’s ills and will fight against it.

They generally don’t enjoy discussions of personal experiences when the focus is on their inner feelings, especially when described in a subdued way. They tend to be skeptical of people’s potential for personal growth and generally dislike being the subject of such discussions. Tend to prefer vision and leadership to dealing with mundane details.

In groups Cenobites prefer group participation rather than focusing on any one individual, preferring instead to discuss topics that everyone can contribute to. Unexplained inside jokes are considered rude because they exclude others. Jokes are loud and general, often about stereotypes. Cenobites try to draw others into the group activity and will be confused and dismayed if rebuffed. Atmosphere is more important than the actual activity; they exchange fun, often loud stories to feed the energy and will only usually interrupt someone to try to help them keep the positive vibes going.

They tend to find quieter gatherings, where small groups break off and start intimate conversations, to be boring, although they do sometimes enjoy more serious, subdued conversations about meaningful topics; politics, etc. In this situation personal experiences are discussed from the point of view of their external impact, with strongly expressed views. They strongly avoid talking about personal matters in a group and can feel betrayed when someone retells in public that which was spoken in private, or when someone discusses them or criticizes them in front of the group. They also dislike it when people tell long, slow stories, though they will generally try to be polite and listen.

Close relationships are characterized by emotional intensity - relationships are felt to be lacking if not accompanied by intense demonstrations of emotions. Cenobites tend to be the most emotionally intense of all the quadras, which is probably why they so dislike exposing their inner feelings in public.


How Cenobites see other houses:

Alpha (Ash): Cenobites tend to find Philosophers to be fun and creative - pleasant company - but also goofy, lacking focus and ambition, and too concerned with refining ideas and having fun. They see them as needing to be led. Groups of Philosophers and Cenobites generally get along better than individuals as Fe activates; Cenobites start telling loud stories, and Philosophers make goofy suggestions for entertainment.

Gamma (Oak): Can find Aristocrats to be stand-offish, judgmental, morally stiff and emotionally hostile. They often feel that Aristocrats are unable to see the big picture, whether at work or in politics and society at large; kind of socially boring, unable to take a joke, and vindictive. They often don’t do well in groups: Cenobites enjoy making general jokes, while Aristocrats tend to make extremely sharp, personal jokes. Cenobites want to stay together, Aristocrats want everyone to take care of their own needs as they move from group to group, leaving Cenobites feeling that the Aristocrats are trying to break up the fun group. On an individual level, however, they often get along very well; they both see general trends and enjoy comparing predictions.

Delta (Rowan): 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.


How other houses see Cenobites:

Ash: They tend to find Cenobites to be fun, but with a bit of an edge, and inclined to be a bit bossy. They usually give in to Cenobites because they feel the Cenobites care more. They can find Cenobites to be overly rigid and single-minded.

Oak: Find Cenobites to be driven, ambitious people with a sense of purpose, and who get things done. Aristocrats often find the Cenobites’ strong views to be ideological and lacking factual support. They may also feel that they’re are overly concerned with social status and sometimes disingenuous when pursuing their goals.

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.


Yew

Transference, Passage, Illusion

The yew tree is the symbol of immortality and everlasting life; rebirth, changes; regeneration after difficult times; and protection. It’s very strong making it a preferred wood for crafting into bows, spears, and other items. It’s a potent symbol of vitality; its branches grow into the ground so that when the trunk dies the Yew is able to continue living.

It’s quite toxic, often being called the “death tree;” every part of it, except for the red membrane surrounding the seeds, is poisonous. The alkaloid causes effects ranging from vivid hallucinations to death, although this death is viewed as a transformation and rebirth into the other world. The Yew represents both death as well as eternal life. It's imbued with qualities such as power, honor, mystery, strength, and leadership, but also milder traits such as silence, illusion, holiness, and introspection.

The tree is associated with the goddess Badb Catha, goddess of life, enlightenment, wisdom, and inspiration, as well as the goddess of war. The dark, sagacious crow is her animal; Badb Catha means "Battle Crow." She and her two sisters fought on the side of the Tuatha De Danann, the gods of light, against the monstrous Fomorians, turning the tide with her fearful, terrifying magic. In battle she often takes her crow shape, screaming, striking fear into her enemies. Following the Fomorians defeat, instead of predicting doom Badb sang a prophecy of peace:

Peace up to heaven.
Heaven down to earth.
Earth beneath heaven,
Strength in each,
A cup very full,
Full of honey;
Mead in abundance.
Summer in winter.


Enduring realities and legacies as well as that which abides unchanged; the lessons of experience. The union of body and spirit. Age in youth and youth in age; death in birth and rebirth in death. Yin and Yang. Love and death. The wisdom of knowing when to hold on and when to let go. On the deepest level, the Cenobites’ task in the world is to explore the most profound mysteries of the universe, and then, when they find their ideals, fight righteously for them.

In the monastery the ISTP is practicing swordsmanship and writing down techniques and strategies; in the inner gardens are the ESTP and their followers, making a pleasurable and simple life for themselves; in front of the monastery’s doors the ENFJ is speaking to a large gathering of people to hear persuasions to the monastery’s ultimate cause; within the monastery is the INFJ, teaching classes and individuals, but more often taking long, silent, solitary walks to ponder ideas before presenting them.

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



Posts

The Houses
House Ash
House Oak
House Rowan
Jungian MBTI

Why we need unconsciousness

The first question – why do we sleep – didn’t have a good answer 20 years ago. The crass answer was that we sleep to cure sleepiness, which is the fatuous equivalent of saying that we eat to cure hunger. It tells you nothing about the nutritional benefits of food. But now, after a remarkable litany of research of the past sort of quarter century, we’ve actually been forced to upend the question and ask is there anything that sleep does not provide in terms of a functional benefit, both the brain and body? And it’s been a real struggle; we’ve found that most all tissues and physiological systems in the body and most all operations of the mind are powerfully enhanced when we get sufficient sleep, and quite demonstrably impaired when we don’t get enough. So I think that’s been a radical change of events.

I think the question about sleep evolving is interesting for at least two reasons: Firstly, if you take a step back it is the most idiotic of all things to do as a biological species. You’re not finding food; you’re not reproducing; you’re not finding a mate; you’re not caring for your young; and, worst of all, you’re vulnerable to predation! So, on any one of those grounds, and especially all of them as a collective, Mother Nature should have strongly selected against this thing called sleep. In other words, if sleep doesn’t support an absolutely vital set of functions then it’s going to be the biggest mistake the evolutionary process ever made! Now we understand it wasn’t a blunder, it was a blind stroke of genius.

The second reason I think that question is interesting is perhaps because sleep didn’t evolve. We assume that it did, and I’ve got a wacky theory that I think is going to be very difficult to prove, and I’m sure I’m sure I’m probably wrong, but I have an idea that, in fact, we started asleep and it was from sleep that wakefulness emerged. Why do we assume that wakefulness was the predecessor and then we had to evolve this thing called sleep? I think we started off sleeping, and from that wakefulness emerged. And wakefulness is, in many ways, remarkably deleterious. If you look at the brain it’s very clear that metabolically wakefulness is low level brain damage! So, I think we had to return to sleep state every time we emerged awake.

In some ways I almost don’t think that sleep did evolve in terms of an inception point, but then sleep has evolved dramatically across species. Every species that we’ve studied appears to sleep, even very old evolutionarily ancient earth worms. Bacteria in fact even have an active and a passive phase which seems to be maybe a precursor of sleep and wake. And from that point forward, sleep has fought its way through heroically every step of the evolutionary tree path. If it’s that well preserved how could it not be essential?

- Dr. Matthew Walker, “Why We Need Sleep” (Revolution Health Radio podcast, 10/8/19)

I was listening to one of my favorite health podcasts when the interviewee, a sleep specialist, said the above. And it sent a shock through me; why do we assume that sleep is a thing that evolved and not the other way around, that wakefulness was the thing that evolved? As someone who believes that the chaos of unconsciousness precedes (and follows) the rise and fall of Ego's star, this makes far more sense. The default state of the universe is unconsciousness. Consciousness is born out of unconsciousness, the way order naturally arises out of chaos in physical reality. Consciousness is just one form of order that arises out of the Unconscious.

The first several years of life appear to be a waking dream – no one has memories from that time in their life (though I have heard of an extremely shady cult leader claiming he did, as a sign of his “spiritual evolution.”) Maybe in the same way that we appear to repeat our species' evolutionary history in the womb, our childhood repeats the development of consciousness in humanity. Creation myths tell the tale of the waking of the ego from primordial chaos; every one of us lives out this myth in the story of our lives.

Just like sleep, work with the unconscious impacts every part of our lives... but our culture, gripped as it is in the Apollonian obsession with outward success, is literally incapable of comprehending such an idea. This is why it was such a shock to hear. Even for me, someone who deeply values the unconscious. Why sleep when you can make money, or work out, or do anything else that has a practical benefit? Why do the hard work of psychological and spiritual development when you can make money, or work out, or do anything else that has a practical benefit? What purpose does any of this serve? This question only makes sense if you view life as meaningless unless you're getting something out of it. But this view is wrong, and, as with all falsehoods, even if you believe it Life will come up and smack you upside the head with the proverbial stick. That's what I think is going on here with the whole issue of sleep in the modern world.

Sleep is unconsciousness. Unconsciousness is necessary, not only for psychological health and freedom from neuroses but for life itself. The Unconscious is our home, a fact that during the day our ego, under the Maya-like spell of consciousness, forgets. Every night we return to our primeval home, and every morning we come back with nourishment that carries us through our day, until we can go back home once again.

Our birth is but a sleep and a forgetting:
The Soul that rises with us, our life's Star,
Hath had elsewhere its setting,
And cometh from afar:
Not in entire forgetfulness,
And not in utter nakedness,
But trailing clouds of glory do we come
From God, who is our home

- William Wordsworth, “Ode: Intimations of Immortality from Recollections of Early Childhood”

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: The Cadejo

The cadejo is a supernatural character from Central American and southern Mexican folklore. There is a good white cadejo and an evil black cadejo. Both are spirits that appear at night to travelers: the white to protect them from harm during their journey, the black (sometimes an incarnation of the devil) to kill them. The colors of the cadejo are sometimes exchanged according to local tradition. In some places, the black cadejo is seen as the good one and the white cadejo the evil one. They usually appear in the form of a large (up to the size of a cow), shaggy dog with burning red eyes and a goat's hooves, although in some areas they have more bull-like characteristics. According to the stories, many have tried to kill the black cadejo but have failed and perished. It is also said that if a cadejo is killed, it will smell terrible for several days, and then its body will disappear. Some Salvadoran folklore also tells of a cadejo that guards drunks against anyone who tries to rob or hurt them. When the cadejo is near, it is said to bring about a strong goat-like smell. Most people say never to turn your back to the creature because otherwise you will go crazy. Speaking to the cadejo will also induce insanity.

In popular etymology, the name cadejo is thought to have derived from the Spanish word "cadena", meaning "chain"; the cadejo is at times represented as dragging a chain behind him…

In El Salvador, the dog-like creature is known as El Cadejo, is said to look like a dog but is not a dog, has deer-like hooves and also moves like a deer, rather than a dog. The white Cadejos are known to be benevolent and eat bell-like flowers that only grows on volcanoes. The white Cadejo protects people including drunks, vagabonds, and people with grudges from all evil footsteps and even La Siguanaba, and bad choices which are sometimes caused by the evil black Cadejo. The black Cadejo is malevolent and lures people to make bad choices. The black Cadejo has glowing red eyes and eats new born puppies and sometimes the black Cadejo is said to be the devil himself. The black Cadejo is said to be able to stand on two feet like a man and swiftly throw punches on its victims, letting them know that they are no ordinary dog. The novel "Los perros magicos de los volcanes" (Magic Dogs of the Volcanoes) by Manilo Argueta, describes the Cadejos as mythical dog-like creatures that figure prominently in the folklore of El Salvador. They mysteriously appear at night and lovingly protect the villagers who live on the slopes of the volcanoes from danger.

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The cadejo ranges in size according to different tales in various regions. It lurks in graveyards and dark alleys, waiting to attack a passing victim. It has a distinctive smell of concentrated urine and burning sulphur. It rattles with a jerking motion, contracting its pharynx. Its gaze freezes anyone who makes eye contact. It glitters in the pitch dark with skin and short hair, similar to that of a pig.

There are three types of black cadejos:

The first is the devil himself in the form of a large, wounded dog with hoofed feet that are bound with red-hot chains. It is said that not even the white cadejo is able to completely stop him. Unlike the regular black cadejo it is not likely to pursue and attack a passing person, as it is a scout - the eyes of evil…

The second type of cadejo is the regular cadejo, the mysterious evil dog. It kills and savagely tears through its victim. First it demoralizes him with a series of sounds and other signs that it is nearby. Then, after the victim is scared, it leaps forward, and will kill him if the white cadejo is not near.

The final, and least powerful type of black cadejo is the offspring of a normal dog and the "regular" cadejo. It is a mortal hybrid and can (with difficulty) be killed by a strong man (bearing in mind that most men in those regions only carry a machete for protection). Once dead, it will completely rot in a matter of seconds, leaving behind a stain of evil, on which grass and moss will never grow again. This cadejo will never bite its victim. Instead, he kicks and pecks them with his snout. After this happens, people say "Lo jugó el cadejo" which means "he/she was handled by the cadejo". The victim goes mad. This term is sometimes applied to people that are born with a mental illness.

A fairly popular version of the legend in El Salvador talks about two brothers who walk into the house of a black magician. During a storm, he asks the boys to help him with some logs for a fire. Both boys slack on the job but eat the man's food. Once he finds out the little bit of food he had is missing and that there is not enough wood for his fire, he puts a curse on the road that leads to the boys' village. Voices bother the boys and when they turn their backs on the voices they get turned into creatures: a white cadejo and a black one. After going back to their village in their cursed form they get kicked out and have no choice but to wander.

- "Cadejo" (Wikipedia)

Reference: Popol Vuh

Hurricane makes a great rain.
 It rains all day and rains all night.
 There is a terrible flood
 and the earth is blackened.
 The creatures of the forest
 come into the homes of the doll-people.

"You have chased us from our homes
 so now we will take yours,"
 they growl.
 And their dogs and turkeys cry out,
 "You have abused us
 so now we shall eat you!"
 Even their pots and grinding stones speak,
 "We will burn you and pound on you
 just as you have done to us!"

The wooden people scatter into the forest.
 Their faces are crushed,
 and they are turned into monkeys.
 And this is why monkeys look like humans.
 They are what is left of what came before.

- The Popol Vuh (Mayan creation story)

Reference: Dogs among the Aztecs, Tarascans, and Mayans

Similar inscriptions in the surviving Mayan Codices depict the dog as the bringer of fire to the people and, in the Quiche Maya holy book, the Popol Vuh, dogs are instrumental in the destruction of the ungrateful and unknowing race of humans which the gods first produced and then repented of.

The Aztecs and Tarascans shared this view of the dog, including the dog as a guide to the afterlife for the deceased. The Aztecs also had a story in their mythology regarding the destruction of an early race of human beings in which dogs are featured. In this tale, the gods drown the world in a great flood but a man and woman manage to survive by clinging to a log. Once the waters recede, they climb onto dry land and build a fire to dry themselves. The smoke from this fire annoys the great god Tezcatlipoca who tears off their heads and then sews the heads to the rear-ends of the man and woman and, in doing so, creates dogs. According to this myth, dogs pre-date the present race of human beings and so should be treated with respect the way one would treat an elder. The Aztecs also buried dogs with their dead and their god of death, Xolotl, was imagined as a huge dog.

The Tarascans, like the Aztecs and Maya, kept dogs as pets, for hunting, and for food and also linked them with the gods and the afterlife. The souls of those who died without proper burial, such as those who drowned or were lost in battle or died alone on a hunt, were found by spirit dogs who would ensure their safe passage to the afterlife. In all three of these cultures (as, indeed, in the others mentioned above) the belief in ghosts was very real. A ghost could not only make trouble in one's daily life but could actually bring physical harm and even death. The Tarascan tale about the spirit dogs allayed the fear that, if one had not been able to properly bury a loved one, the deceased's ghost would return to trouble the living. The people would not have to fear because the dog would take care of the problem.

Joshua J. Mark, "Dogs in the Ancient World"

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: Rukaba, guardian of fire

Our dog heroes include the one who first brought fire to humankind. This dog's mythical name was Rukuba, guardian of fire. The story goes that on the first morning of the world, no one knew what gods ruled the earth. They only knew that they were part of everything, and everything was part of them.

So in this world of wonders, a man named Nkhango went out exploring and the first thing he saw was something that sparkled. In front of it was a four-footed person with long ears. "What strangeness is this?" Nkhango asked.

"I am Rukuba, guardian of fire, but I am also called Dog."

Nkhango saw that the sparkly thing was hungry and that it clamored for food. Rukuba got up from where he sat and reaching into a pile of dry sticks, fed the thing. It ate quickly and grew brighter.

Nkhango asked Rukuba, "What is the thing you are feeding?"

"Fire," Rukuba answered.

And so began, African storytellers say, the earliest friendship between man and dog. However, in the passage of time, the two became inseparable.

- 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)

Reference: Dogs in Zoroastrianism

In Zoroastrianism, the dog is regarded as an especially beneficent, clean and righteous creature, which must be fed and taken care of. The dog is praised for the useful work it performs in the household, but it is also seen as having special spiritual virtues. A dog's gaze is considered to be purifying and to drive off daevas (demons). It is also believed to have a special connection with the afterlife: the Chinwad Bridge to Heaven is said to be guarded by dogs in Zoroastrian scripture, and dogs are traditionally fed in commemoration of the dead. Ihtiram-i sag, "respect for the dog", is a common injunction among Iranian Zoroastrian villagers.

Detailed prescriptions for the appropriate treatment of dogs are found in the Vendidad (a subdivision of the Zoroastrian holy scripture Avesta), especially in chapters 13, 14 and 15, where harsh punishments are imposed for harm inflicted upon a dog and the faithful are required to assist dogs, both domestic and stray, in various ways; often, help or harm to a dog is equated with help and harm to a human. The killing of a dog ("a shepherd's dog, or a house-dog, or a Vohunazga [i.e. stray] dog, or a trained dog") is considered to lead to damnation in the afterlife. A homeowner is required to take care of a pregnant dog that lies near his home at least until the puppies are born (and in some cases until the puppies are old enough to take care of themselves, namely six months). If the homeowner does not help the dog and the puppies come to harm as a result, "he shall pay for it the penalty for wilful murder", because "Atar (Fire), the son of Ahura Mazda, watches as well (over a pregnant dog) as he does over a woman". It is also a major sin if a man harms a dog by giving it bones that are too hard and become stuck in its throat, or food that is too hot, so that it burns its throat. Giving bad food to a dog is as bad as serving bad food to a human.The believers are required to take care of a dog with a damaged sense of smell, to try to heal it "in the same manner as they would do for one of the faithful" and, if they fail, to tie it lest it should fall into a hole or a body of water and be harmed.

Both according to the Vendidad and in traditional Zoroastrian practice, dogs are allotted some funerary ceremonies analogous to those of humans. In the Vendidad, it is stated that the spirits of a thousand deceased dogs are reincarnated in a single otter ("water dog"), hence the killing of an otter is a terrible crime that brings drought and famine upon the land and must be atoned either by the death of the killer[23] or by the killer performing a very long list of deeds considered pious, including the healing of dogs, raising of puppies, paying of fines to priests, as well as killing of animals considered noxious and unholy (cats, rats, mice and various species of reptiles, amphibians, and insects).

Sagdid is a funeral ceremony in which a dog is brought into the room where the body is lying so that it can look on it. “Sagdid” means “dog sight” in the Middle Persian language of Zoroastrian theological works. There are various spiritual benefits thought to be obtained by the ceremony. It is believed that the original purpose was to make certain that the person was really dead, since the dog’s more acute senses would be able to detect signs of life that a human might miss. A “four-eyed” dog, that is one with two spots on its forehead, is preferred for sagdid.

The traditional rites involving dogs have been under attack by reformist Zoroastrians since the mid-19th century, and they had abandoned them completely by the late 20th century. Even traditionalist Zoroastrians tend to restrict such rites to a significant extent nowadays (late 20th - early 21st century).

- "Dogs in religion" (Wikipedia)