Consciousness and Reality

A stable-dynamic model based on Jungian psychology

by Jorge Aveleira
IPS-PA
Universidade de Sao Paulo

Keywords: consciousness, reality, model, psychology, Jung.

1. Introduction
The aim of this article is to illustrate a new and daring approach for the organization of
some basic components from Jungian Psychology, tentatively paired with concepts from
Physics and Philosophy. A most relevant status is assigned to the rational and non-rational
natures of the consciousness' psychic functions. The existence of a third nature shall be
proposed and justified, generating a structure that performs as a functional model of the
psyche, apt to assist in the comprehension of several manifestations that hold psychological
interest. That model shows stable-dynamic evolving characteristics, and working from its
structure and meaning it should be possible to attain explanations for questions related to the
philosophical issues of unity, duality and trinity. In the last section, the model is also
speculatively suggested as a simple prototype for several instances of physical reality.

2. Taoism and Jungian Typology

- Yin-yang polarity

A few basic notions from Taoist philosophy are utilized in this article to orient key
procedures and drawing conclusions. A summary exposure of those notions may be
appropriate. The yin-yang principle is briefly characterized as follows: Yin-yang depicts a
fundamental polarity that exists in every whole, share, piece, fragment or particle of the
universe, in each and every manifestation of reality. Yin is feminine, dark, passive, flexible,
accommodating and gentle. Yang is masculine, bright, active, hard, assertive and determined.
The relative yin-yang polarity of several opposing notions, as male-female, dark-bright, and
others, is subject to diverging interpretations. Those disputes were not regarded as especially
relevant for the primary intent here to identify the basic yin-yang polarity and associated
developments within several psychological actualities.

Assigning yin (yang) properties to a component of any entity only makes sense when
one considers simultaneously also the whole entity and the contrasting component, that shall
necessarily command opposite, antithetical yang (yin) properties.

Opposite polarities attract each other, while equal polarities repel each other. Yang (or
yin) components of any actuality can be split into a pair of yin-yang components, on and on,
successively. Yang brings (changes into) yin and yin brings yang, according to the general
expression of transmutation: yang=> yin=> new-yang=> new-yin=>.... The arrows => should
be read as brings, and also as transmutes into.

The yin-yang polarity is likened to a considerable extent in this essay to the occidental
concept of dilemma, that is, a set of two opposite, coupled and inescapable alternatives. A

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main distinction between the notions of yin-yang and dilemma may be that the dilemma is
usually applied to illustrate distressing, afflicting or undesirable episodes or circumstances,
whereas the yin-yang polarity is regarded as a universal condition. An extended dissertation
on Taoist philosophy and its fundamental process of transmutation, however helpful to
interpret and justify the following presentation, falls beyond its limitations in size and scope.

- A few Jungian concepts

One of the earliest works of C.G.Jung is Psychological Types. That book raised great
interest within the psychological community and also amidst the general public, as it
demonstrated in a sensible fashion the possibility to systematize and classify a number of
attributes of personality according to a logical framework. Psychological Types contains an
analytical narration of historical data, philosophical concepts related to the psyche,
descriptions and interpretations about traits of personality, and it presents also original
concepts that became object of further research work.

The interest in the contrasting psychological structure outlined by Jungian typology,

however, has been considerably reduced. In later works by C.G. Jung himself and followers
that appraise the psyche and paths of psychological change and evolution, the main focus of
attention is usually directed to notions such as archetypes, collective and individual
consciousness and unconsciousness, anima/animus, shadow, persona, complexes, etc. Some
basic Jungian concepts, especially those from Jungian typology, are essential in establishing
this essay, and a brief account follows below.

C.G.Jung instituted the concepts of introversion and extraversion as two basic psychic
dispositions. Extraversion corresponds to a fundamentally active, exuberant, participating and
accepting attitude towards facts and objects, that is associated in this essay to the Taoist
notion of yang polarity. Introversion corresponds to a fundamentally passive, watchful,
reserved, circumspect and defensive attitude towards facts and objects, associated here to yin
polarity.

Jung established also two different modes or categories for the human comprehension
of reality, the rational and the irrational. In casual, everyday conversation, it is possible to
notice a tendency to estimate that an irrational category is simply the rational one minus the
ability to reason, then it was chosen to address the Jungian irrational category by the
designation non-rational, to avoid making value or ranking judgements between them. The
rational category of the psychic functions shall be recognized as belonging to a yang, concrete
universal nature; the non-rational category as belonging to a yin, abstract universal nature.

It is hoped that the attribution of yin-yang polarities to psychic contents and functions
as proposed here may be deemed acceptable, especially by taking into account the former
statement: "Assigning yin (yang) properties to a component of any entity only makes sense
when one considers simultaneously also the whole entity and the contrasting component, that
shall necessarily command opposite, antithetical yang (yin) properties."

Thinking, Feeling, Perception and Intuition are the four Jungian functions of the ego,
subject to classification based on the former rational and non-rational categories. Thinking
and Feeling were acceptably established as rational psychic functions, while Perception and

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Intuition were classified as non-rational functions. Thinking is opposite to Feeling, and
Perception is opposite to Intuition. The names of the psychic functions are typed here with the
first letter in capitals to highlight their position as key elements of consciousness and the
psychic structure. The four psychic functions, arranged in conformity with the rational and
non-rational categories and combined with the two basic dispositions, were estimated by
C.G.Jung as capable to adequately compose a model for the capability of orientation of the
ego's consciousness. That model is currently utilized in several approaches to explain
motivations and attitudes of individuals (Jung, 1920).

The concept of ego in Jungian psychology may be informally regarded as I, the center
of consciousness and individual will. The concept of self corresponds to a deeper and more
enigmatic psychic component, that is often associated to a directing nucleus or deeper urging
that instigates the ego towards growth, change and evolution (Whitmont, 1969, 1).

Each ego, or each individual consciousness, holds to some degree the abilities that are
furnished by the four psychic functions. However, it was presumed and demonstrated that
each individual has greater ability and inclination, that is, a preference, a tendency to rule
his/her actions and motivations according to a particular function. That psychic function will
show up with greater intensity and will be used with greater frequency, better results and
more satisfaction, and it may be called the Main function of consciousness for that individual.
As regards each individual psyche, the Main function is the most conscious and it is more
available for conscious actions than the other three functions. The most unconscious function
is the one opposite to the Main function, and it is usually denominated Inferior function. The
Inferior function is estimated as a difficult feature of one's personality and its inadequate
accomplishments are usually the source of much distress and dissatisfaction for individuals
(von Franz, 1971).

The Main function, together with one of the two basic dispositions, defines the
Jungian psychological type of each individual. According to Jungian typology, we may then
consider the following setting and eight traditional psychological types:

Basic dispositions:
• Extraverted and Introverted

Consciousness orienting psychic functions:

• Rational, yang Thinking Feeling
• Non-rational, yin Perception Intuition

Psychic entities
• Ego and Self

Psychological types:
• Introverted-Thinking, I-Feeling, I-Perceptive, I-Intuitive
• Extraverted-Thinking, E-Feeling, E-Perceptive, E-Intuitive

Follows an extended discussion on those basic Jungian concepts and others, attempting to
review, enlarge, and improve on their meaning, and to further explain the structure and

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operation of consciousness. It is also ventured to establish a connection between that structure
and fundamental components of what is generally recognized as physical reality.

3. Three Natures and Six Psychic Functions

- Concrete nature, rational, yang

The concrete nature is proposed to exist as the ability to bring effort, labor, motion and
substance, to establish, constitute and determine, either within the psychic or the physical
realm. The rational psychic functions are capable to accomplish analytical or sympathetical
appraisal, evaluation, ranking and judgement, and they are associated in this essay to the
concrete nature.

Thinking and Feeling are the rational functions; they are customarily recognized as
possessing opposing characteristics and are proposed to behave as complementary yin-yang
polarities, and to institute a Thinking-Feeling controversy, or dilemma. Thinking is classified
as yang, as compared with its opposing yin counterpart, the Feeling. So far, the relevant
additions between these considerations and those from traditional Jungian typology are the
intended connection between the psychic functions and the notions of dilemma and yin-yang
polarity, and the more comprehensive notion of a concrete nature, that should include the
rational category of psychic functions.

Reasoning now from the former summary definition for the concrete nature, it is
proposed also that a correspondence to some degree exists between the Thinking-Feeling
contrasting complementarity and the relativistic convertibility between Energy and Matter.
Energy and Matter delimit the physical concrete reality and they are associated here to the
rational psychological concepts of Thinking and Feeling, respectively. From the particular
philosophical standpoint that we are attempting to establish, Energy corresponds to Thinking
and Matter corresponds to Feeling. The term corresponds should be read as: metaphysically
coincident with; sharing the same actuality as; showing an inner resemblance with;
originating from the same essence as, etc. Energy and Thinking are correlates, associates,
comrades at work, and they appear as yang polarity on a concrete nature, while Matter and
Feeling appear as yin polarity on that same nature.

- Abstract nature, non-rational, yin

The abstract nature is proposed to exist as a soft, flexible, intangible ability to

engender, to gestate, to show, to breed and deliver, either within the psychic or the physical
realm. The non-rational functions bring psychic competence to touch, to relish, to find and
reveal, and they are associated here to the abstract nature. Perception and Intuition are the
non-rational functions, behaving also as complementary yin-yang polarities that establish a
non-rational Perception-Intuition controversy, or dilemma. Perception is identified as yang, as
compared with its yin opposing function, the Intuition.

It is proposed that a correspondence exists between the abstract Perception-Intuition

opposing complementarity and the relativistic relationship between Space and Time.
Perception corresponds to Space and Intuition corresponds to Time, following similar
considerations as proposed above for the components of concrete nature.

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 The correspondence Thinking/Feeling-concrete-substance, opposed to
Perception/Intuition-abstract-intangible should of course be appraised as an analogy in
relative terms, A as opposed to B, rational as opposed to non-rational. Contrasting terms as
substance and intangible were applied as a colorful illustration. Thinking, Feeling, Perception
and Intuition surely are all four physically intangible, however it should seem acceptable to
appraise rational Thinking and Feeling as the yes, more tangible pair of a psychic structure, as
opposed to the yes, unfathomable features of non-rational Perception and Intuition. A brief
description of attributes of the psychic functions that follows shall possibly help to make
those analogies look adequate enough.

- Subtle nature, inspiring, new-yang

The conceptualization of a third category, in addition to the Jungian rational and non-
rational ones, is the next step to build the proposed model. That third category shall be called
inspiring and it may be fairly likened to the psychic component known in Jungian psychology
as the self. The influence of the self on the ego is considered responsible for changes in
personality and for assisting in an evolving psychic process that leads to internal discoveries
and to individuation (Whitmont, 1969, 2). According to the intended modeling, the inspiring
category belongs to a subtle, or new-yang nature, that is proposed to appear through the Taoist
process of transfer and transmutation of contents: yang=> yin=> new-yang, depicted here as
concrete=> abstract=> subtle, or rational=> non-rational=> inspiring. Those transmutations
are characterized more clearly ahead, and also by pictures in the following sections. A most
relevant feature of the subtle nature is its density, its degree of substantiality. The subtle
nature is substantial, touchable, however less dense than the concrete nature.

The inspiring, new-yang functions of consciousness are represented, in the same way
as the rational and non-rational components, by two opposing and complementary yin-yang
functions, named Confidence and Reflection. The inspiring functions are particularly capable
to induce, to inspire purposeful changes in consciousness and personality, either dynamic
change through yang Confidence or stabilizing change through yin Reflection. The inspiring
functions also relate to each other through a dilemma. The dilemma Confidence-Reflection
may be regarded as the psychic rendition of a subtle universal fluid that impels everything
towards stable-dynamic evolution.

It is proposed that a correspondence exists between the contrasting relationship that

connects Confidence and Reflection and the equivalence or convertibility established by the
works of Faraday and Maxwell for the physical entities Electricity and Magnetism. In the
same way as it was conceived for the concrete and abstract natures, the psychic and physical
components of the subtle nature are thus associated: Confidence corresponds to Electricity,
and Reflection corresponds to Magnetism. The chart below should help to summarize the
former exposition on the three natures and its contents:

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yang=> yin=> new-yang=>
concrete abstract subtle
rational non-rational inspiring
power creativity evolution
practical unfathomable refined
dense immaterial ethereal
heavy weightless light
Thinking-Feeling Perception-Intuition Confidence-Reflection
Energy-Matter Space-Time Electricity-Magnetism
yang-yin yang-yin yang-yin
... ... ...
===Table 1

A kindred similarity should be noticeable between the terms in each column in table 1, that
may be apprehended in a metaphorical, however actual sense. Also metaphorically speaking,
regarding the relative densities between yang, yin and new-yang: The yang seed that grows
inside a yin environment shall bloom into something that should be lighter than old yang, for
having passed through yin. The author did not find to date evidence from Taoist teachings
establishing definitely such an evaluation, and did not find also evidence to invalidate it. That
is just an enticing conjecture, and its adoption lead to harmonious and fruitful conclusions.

- The six psychic functions

Follows a brief account of attributes of each psychic function. Detailed descriptions

may be found in several works on Jungian psychology, starting with C.G.Jung's Psychological
Types. The traits of personality conferred by Confidence and Reflection are very much the
same as those that are associated in Jungian typology to extraverted Feeling and introverted
Thinking types, respectively.

Rational, yang, concrete:

• Thinking: The capacity to determine and purposely perform through the use of the
intellect, of the logical, analytical and assertive mind. Thinking, reasoning, energy, yang.
Side effect: despotism.
• Feeling: The capacity to understand and perform sympathetically. The ability to
constantly evaluate, choose, assimilate, adapt, negotiate, accomplish and relate, according
to one's own inclination or nature. Feeling, empathy, matter, yin. Side effect: self-
indulgence.
Note: The Jungian meaning for the developed and discriminating Feeling psychic function is frequently
at odds with the common interpretation of the term feeling. In regular conversation the term feeling is
frequently likened to emotion. Making thing hazier, feeling is often likened also to sensation.

Non-rational, yin, abstract:

• Perception: The discernment and creative ability that arises through the physical, bodily,
sensorial, or near-sensorial awareness. Perception, sensation, space, yang. Side effect:
extravagance.
• Intuition: The capacity of directly tuning a hidden, intangible and intrinsic discernment,
understanding or prognosis, that may be floating in the air, instantaneously and reaching

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 beyond what could be explained through the use of Thinking or Feeling. Intuition,
premonition, time, yin. Side effect: daydream.

Subtle, new-yang, inspiring:

• Confidence: The capacity to transmit and perform swiftly with easy courage and trust,
without conceit, arrogance, or hesitation. Confidence is subtle, easy and not assertive;
plain assertiveness is a characteristic connected mostly to Thinking and Feeling.
Confidence, spirited conviction, optimism, electricity, yang. Side effect: naivety.
• Reflection: The capacity to meditate and reach a deep comprehension of objects under
study, of mutual and universal relationships. The inclination to obtain a sincere,
comprehensive and judicious understanding of conflicting viewpoints. Reflection may be
likened to what is usually called deep consciousness and reflective thinking. Reflection,
contemplation, synthesis, magnetism, yin. Side effect: pessimism. (Aveleira, 2000, 1)

Perhaps the reader may be advised to notice that Reflection and Confidence should not
be matched to the Jungian concepts of introverted Thinking and extraverted Feeling. When
Thinking is compared to Reflection and Feeling is compared to Confidence, they may be seen
as sharing a similarity in the polarity of their natures (yang and new-yang) and possibly an
ancestor-descendant relationship, but not an identity. The subtle functions possess distinct
existence and a nature of their own, holding subtle differences in quality, density and bearing
in relation to the rational functions. Those differences are a most relevant issue in this study.
Some reasons follow for establishing that distinction.

The concept of Reflection as applied here is only barely comparable to that of

Thinking in introverted disposition. The substance of Reflection is proposed as being less
material, less prosaic, less selfish, more ethereal and subtle than the substance of the
utilitarian Thinking. Reflection should be more interested in finding absolute meanings and
fundamental relationships than in quantitative advances in knowledge and intellectual
expansion as does Thinking. Reflection brings philosophical and deep understanding to
consciousness.

The concept of Confidence as applied here is only barely comparable to that of Feeling
in extraverted disposition. The substance of Confidence is proposed as being less concrete,
less selfish, more diffuse, penetrating and subtle than the substance of pragmatic Feeling.
Confidence transmits animation, stimulus and promising expectations anywhere it acts.
Confidence brings optimism to consciousness.

- Extraversion and Introversion as a sum of polarities

The two subtle inspiring functions Reflection and Confidence were probably identified
in Jungian typology as rational functions expressed through opposite basic dispositions. The
Reflection function probably was classified by C.G.Jung as a presentation of Thinking in the
introverted disposition, and the Confidence function was similarly classified as a presentation of
Feeling in extraverted disposition (Aveleira, 2000, 2). The very concept of two basic psychic
dispositions may have resulted from equating the subtle nature to the rational nature with
transposed polarities for its functions, while witnessing the presence and cooperative efforts of
different amounts of Thinking + Reflection and of Feeling + Confidence in personalities under
study and interpreting their manifestations as if they originated from single psychic functions:

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• Thinking + Reflection, watched in a personality where the yin and subtle Reflection is
stronger than the yang and concrete Thinking, should probably appear like something
classifiable as Thinking in the introverted, yin disposition.

• Thinking + Reflection, where yang Thinking is stronger than yin Reflection, should
probably appear like something classifiable as yang, extraverted Thinking.

• Feeling + Confidence, where yang Confidence is stronger than yin Feeling, should
probably appear like something classifiable as yang, extraverted Feeling.

• Feeling + Confidence, where yin Feeling is stronger than yang Confidence, should
probably appear like something classifiable as yin, introverted Feeling.

Some instances of the Jungian psychic functions simply are not necessary or
observable in the functional structure of consciousness as proposed at the first level of detail
of the model under development. The Thinking function is associated here exclusively to
yang polarity, yielding a propensity to extraverted disposition. Feeling holds yin polarity, and
supplies an inclination to introverted disposition. In a similar way, Perception is associated
exclusively to yang, extroversion, then Intuition holds introverted, yin polarity.

Introverted Thinking, extraverted Feeling, introverted Perception and extraverted

Intuition may be turned visible, however, contrasting with their counterparts of opposite
polarity, by means of further yin-yang splitting. Everything that exists, and also each psychic
function, should be subject to splitting according to the yin-yang polarity. In view of that
principle, Thinking could be split into two yin-yang polarities holding opposite and
complementary properties. Those opposing poles unfolding from Thinking could then perhaps
be labeled as the yang face of Thinking and the yin face of Thinking, or some other name.
Later on, an operation of that kind shall be performed in more detail as illustration.

The two Jungian basic psychic dispositions, introversion and extraversion, are not
regarded in this study as psychic components possessing independent existence. Introversion
is associated here to a prevalent yin polarity of the personality as a whole, a net yin result
originating from the summation of various amounts of energy and activity of the six psychic
functions. That same reasoning applies to extraversion. In simple words, strong (or highly
conscious) yang functions bestow yang disposition to personality, and contribute to present an
extraverted general character. Strong yin functions bestow yin disposition and contribute to
present an introverted general character (Aveleira, 2000, 3). The prevalence of extraverted or
introverted aspects in a personality may be temporary and may also oscillate within the life
span of an individual, or according to different situations.

4. A model of Consciousness
We have presently a set of six psychic functions, allowing to establish a model for the
orientation of consciousness where the psychic functions are depicted as yin-yang polarities
unfolding from each one of three natures. Those functions are simultaneously present
supporting each personality, showing different levels of ability and relative

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consciousness/unconsciousness. Picture 1 shows a spatial arrangement for the six psychic
functions and indicates main interactions that should occur between them.

The subtle nature accounts for the cyclic nature of the process of psychic development.
Attraction and transference of contents from subtle nature into concrete nature are proposed to
occur, in what may be comparable to the phenomenon that takes place between two bodies
containing different electrical charges, or two substances of different densities. A higher
electrically charged body increases the charge of the lower charged one, when they are put in
contact. Also, a lighter substance tends to permeate the denser substance. The subtler
comprehension of Reflection shall influence the bearing and attitude of pragmatic Thinking.
The subtler spirit of Confidence shall influence the manner and disposition of selfish Feeling.
Those conjectures are found in correspondence with the proposed characteristics of the subtle
nature and its psychic functions.

Natures Extraversion, yang Introversion, yin

Concrete, rational, yang Thinking, Energy Feeling, Matter
Abstract, non-rational, yin Perception, Space Intuition, Time
Subtle, inspiring, new-yang Confidence, Electricity Reflection, Magnetism
===Table 2

===Picture 1

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 Furthermore, charges from different polarities attract each other. The new-yang pole
of subtle nature, Confidence, shall attract and interact with the yin pole of concrete nature, the
Feeling. The new-yin pole of subtle nature, Reflection, shall attract and interact with the yang
pole of concrete nature, the Thinking. The interaction between new-yang (subtle) and old
yang (rational) supposedly inserts a few subtle components at the rational, or concrete, start(*)
of each cycle of transmutation. Every cycle starts then from a slightly different situation,
showing a path whereby the evolution of consciousness may occur. The spatial illustration of
the model in Picture 1 should aid to grasp the coherence of such arrangement.
(*) In reality, there are no definite starts or cycles. The process of psychic development should
be continuous, and several steps and transfers of contents may take place simultaneously,
however following a logical coherence.

- Splitting and levels of detail

At the current level of detail this model is a 2x3 structure, built from the emergence of
yin-yang polarity and corresponding dilemmas in each one of three interconnected natures:
concrete, abstract and subtle; or categories: rational, non-rational and inspiring. Within that
structure, Thinking is yang from its own definition: the yang pole of the rational think-feel
dilemma of consciousness, while Feeling is the yin pole. The same applies to the other
psychic functions. Carrying out one more operation of yin-yang splitting, we would reach a
2x3x2 level of detail showing 12 psychic functions, where we would be able to discern
Thinking split in two opposite and complementary concepts, apt to be labeled yang-
Thinking/yin-Thinking or some other name; the same applies to Feeling and the other
consciousness psychic functions. It is appropriate to mention that this conjectured structure of
12 components lends itself to be convincingly matched to the ancient philosophical model of
the Zodiac, however that correspondence is not a theme of this article.

Going still further, it would be possible to conceive a 2x3x2x3 model, that is: 36
components constituting a functional structure of consciousness. And so on... However, the
more splitting in 2 and 3 components we perform, the more difficult it becomes to grasp the
nuances of each element. The first functional level of the model object of this study is
achieved through a structure of 2x3= 6 consciousness orienting psychic functions,
representing the yin-yang duality present in three interconnected natures: concrete-rational,
abstract-non-rational and subtle-inspiring.

5. Psychic process
The two following pictures show flat diagrams of the six psychic functions and their
interactions according to the yang=> yin=> new-yang or rational=> non-rational=> inspiring
logic of the former spatial arrangement. The set of those interactions is denominated psychic
process of development of consciousness, or also simply, psychic process, or quite
speculatively, reality process.

Picture 2 interprets personalities where the more conscious half of the psychic process
comprises comparatively more conscious Thinking, Intuition and Reflection. Picture 3 does
the same for personalities where the more conscious half comprises comparatively more
conscious Feeling, Perception and Confidence. The diagram of the conscious Thinking

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psychic process is almost the same as the one of the conscious Feeling psychic process, the
only difference being the exchanged conscious/unconscious roles in each pair of opposite
functions and the resulting swapped paths of the psychic process. It may be said further on
that an individual or a personality owns, or belongs to, one of those processes, to favor
simplicity of exposition.

===Picture 2

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===Picture 3

The psyche of each person seems to operate as if its consciousness orienting functions
were related in accordance with the process depicted in those diagrams. According to the
proposed model, each individual consciousness advances through those transfers and
transmutations of contents between the psychic functions, following the Taoist yang=> yin=>
new-yang... logic. That conception, that may perhaps be regarded as excessively broad and
daring, has been confirmed in a regular and increasing fashion by most of the evidence that
the author has been able to detect.

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 Pictures 2 and 3 present at their top an illustration of the three interconnected natures
involved in the psychic process: concrete, abstract and subtle. Below, inside each box
representing the opposing and complementary poles in each nature, there are:

• The identification of main components of the aggregate represented by each pole. Looking
for example at the yang pole of concrete nature in Picture 2: Thinking, energy.
• The comparatively conscious/unconscious psychic condition at each pole. In that same
pole of Picture 2 for example, Thinking is more conscious than the comparatively
unconscious Feeling.
• A few correlate terms intended to illustrate, to elucidate to a minimal extent the
metaphysical aggregate represented by that pole, in this same example: Thinking, energy,
complete, advance-expand.
• A symbolic name for the psychic function represented by that pole, in consonance with its
conceivable role in the psychic process. In this example, for the conscious Thinking:
Father function. In the other diagram, in Picture 3, the conscious Feeling process presents
Thinking in a comparatively unconscious condition. There, the conceivable role for the
then unconscious Thinking shall be to perform as the Difficult function.
• For the conscious psychic functions, a main psychic activity associated to that function, in
this example, for the Father function: labor.
• A brief text describing expectations that one may have regarding the bearing and behavior
of each psychic function, in connection with its role in the psychic process.
• A few words of caution regarding the accomplishments and shortcomings of each psychic
function in playing its role, in this example, for the Father function: Respect, help.
• A closing motto intended to illustrate the prevalent disposition of that psychic function in
several situations, in this example, for the Father function: “Those things are important.
One should do what is necessary.”

Elaborating a little more, the concepts listed inside the poles of the flat diagrams are
estimated to hold intrinsic similarities, to the extent that they share a particular essence that
pervades each pole. For example, Thinking and Energy occupy the rational, concrete and
yang pole in this proposed functional structure of consciousness. Thinking and Energy both
show characteristics of action and exertion, in attempting to become complete, or full,
features associated also to the pair of complementary notions advance-expand. Advance-
expand are connected however opposite; while to advance is an individualistic notion that
tends to collide, to expand tends to surround and encompass. Advance performs as a correlate
of yang Thinking and expand as a correlate of yin Thinking. Could we then perhaps label that
yin Thinking as Reason? Temperate, evenhanded Reason as a counterpart to commanding,
autocratic Thinking? A Reason-Thinking yin-yang predicament would then be established, or
disclosed.

It becomes important at a step like the former one not to confuse the meaning of the
newly discovered Reason (yin Thinking) and Reflection; one should adhere to the fact that yin
Reason is from yang concrete nature and prone to enterprise, while yin Reflection is from
new-yang subtle nature and prone to philosophy, by definition. Language becomes an
imprecise and even contradictory tool when expressing increasingly discriminating categories
and qualities. In order to keep a clear view amidst such exercise, it is necessary to keep

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permanently in sight the structure and polarities that warrant most of the logic applied in this
essay.

The concepts discussed in the former paragraph find themselves in complementary

opposition with those included in the opposite pole of the diagram, that belongs to Feeling
and Matter. Feeling and Matter, as compared with Thinking and Energy, show a strong
tendency to behave concisely, to be condensed, brief, adequate, adaptable, no more than
enough. Those features are also comparable to the pair of opposite notions evaluate-
assimilate; evaluate is comparable to yang Feeling while assimilate is akin to yin Feeling. To
evaluate is yang behavior, which tends to adapt based on one's own standards; to assimilate is
yin and tends to ease on one's identity and mingle in equal terms with its surroundings. From
an overall appraisal, Feeling, Matter and evaluate-assimilate share a common yin, rational and
concrete essence that tends to be concise, to accommodate, to adapt, absorb and negotiate.
Reasoning following that same pattern applies to the other poles of the model and to the other
psychic functions; the paired terms inside each pole are intended to condense those yin-yang
rationales.

Each individual consciousness possesses three functions that are more conscious in
relation to the opposite functions. The psychic process of development of consciousness
contemplates two groups of three functions -one from each nature- as being logically linked:
Thinking, Intuition, Reflection; and Feeling, Perception, Confidence. The role of each psychic
function depends on its nature and conscious or unconscious situation in relation to the
opposite function. The names that appear in the diagrams for each psychic function (Mother,
Father, Child, etc.) are intended to hold a strong symbolic meaning that illustrates their roles
in the psychic process. It should be possible to appraise the character and disposition of each
psychic function in relation to the attitudes, actions and concerns of an individual from the
point of view of their names as attributed here. The psychic functions appear as:

• A conscious rational function, the Father. It is associated to labor, and may be the
Thinking or the Feeling.
• A conscious non-rational function, the Mother. It is associated to creativity, and may be
the Perception or the Intuition.
• A conscious subtle function, the Guardian. It is associated to inspiration, and may be the
Confidence or the Reflection. The Guardian function helps, stimulates and offers balance
to the Father function. It also protects the manifestations of a personality, especially those
originating primarily from the Child function. The Guardian function may often be
compared to what is called in some psychological circles as the false self.

Each individual consciousness possesses also three comparatively unconscious

functions, opposite to the three more conscious ones:

• An unconscious rational function, the Difficult. It tends to disturb the work of the Father
function with its weakness, demands, complaints and frustrations, and it may be the
Thinking or the Feeling.
• An unconscious non-rational function, the Limited. It is helpful and also creative, however
considerably less able than the Mother function; one should not trust it too much. It may
be the Perception or the Intuition.

Consciousness and Reality: A stable-dynamic model based on Jungian psychology

2001, 2005 by Jorge Aveleira p. 14
• An unconscious subtle function, the Child. The Child function is the most delicate, naive
and imprudent feature of personality. Danger, threats or harm inflicted to the Child
function arouse fear, anger, despair and defensive action from the whole set of psychic
functions, notably from the Guardian function. The Child function shall grow in
consciousness as the offspring of the Father and Mother functions. It may be the
Confidence or the Reflection (Aveleira, 2000, 4). The Child function may often be
compared to what is called in some psychological circles as the true self.

The Child function, altogether with the Difficult and Limited functions, conveys
characteristics that are studied in Jungian typology as belonging to the so-called Inferior
function. The main objective of the psychic process of development of consciousness as
illustrated here is firstly to grow and develop the Child function, that should be understood as
to significantly increase its level of consciousness.

- Imbalance and psychic growth

Typically, a psyche that holds a conscious Thinking psychic process shall strive by
means of its Thinking and yield by means of its Intuition in order to feed and grow its
comparatively unconscious Confidence Child function. Its conscious Reflection shall offer
aim and balance to Thinking, and contribute with rescue or retaliation in situations perceived
as hazardous.

Typically, a psyche that holds a conscious Feeling psychic process shall strive by
means of its Feeling and yield by means of its Perception in order to feed and grow its
comparatively unconscious Reflection Child function. Its conscious Confidence shall offer
aim and balance to Feeling, and contribute with rescue or retaliation in unreliable situations.

The total ability of consciousness is unequally allotted among the three natures, and
within each nature it is unequally shared among the two opposite functions. Within groups of
individuals holding a conscious Thinking psychic process one can recognize Thinking,
Intuitive and Reflective types. Within groups holding a conscious Feeling psychic process one
can recognize Feeling, Perceptive and Confident types. Indistinct, mutable and multifaceted
types are customary, similarly to what also happens when applying the traditional Jungian
classification. The overall extraverted or introverted disposition depends on the polarity
resulting from the summation of the energies of the six psychic functions involved in the
psychic process, according to their individual presentation.

The arrangement of psychic functions that this model illustrates is highly stable,
showing cohesion between its components, which are connected by yin-yang polarities. At the
same time, it is also highly dynamic, capable of growth and development through a process
modeled by yang=> yin=> new-yang=>... transmutations between the psychic functions. The
identification of the psychic process of development of consciousness as a whole as proposed
here (conscious Thinking process or conscious Feeling process), seems to be more conclusive
and easier to accomplish than applying the traditional Jungian typology. In addition, the
process of psychic development gains a neat, logical and wholesome pattern. The author
considers that this model may significantly contribute as a tool for investigating topics as the
structure of consciousness, differentiation of psychic functions, individuation, psychic
ruptures, interactions between consciousness and unconsciousness, and more.

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2001, 2005 by Jorge Aveleira p. 15
6. Consciousness and Physical Reality
Overly extravagant as this notion may sound, the author is strongly persuaded that
physical reality itself exists according to the same pattern that was illustrated for the psychic
realm. That conviction was previously established from noticing a curious and almost
palpable metaphorical similarity between qualities associated to the three natures, the six
psychic functions and six elementary notions of Physics, namely Matter, Energy, Space,
Time, Electricity and Magnetism. That metaphorical similarity appears following a
thoroughly consistent, uniform and non-conflicting pattern that should reinforce its possible
significance. Subsequent investigation, however plainly amateurish as regards Physics and
Philosophy, lead to detect extended coincidences favoring a prospective validity of the model
as applied to actual Physics. For example:

• The relativistic findings by Einstein about the inter-convertibility between Matter-Energy

may look comparable to the opposing connection that exists between Feeling and
Thinking. Matter corresponds to Feeling and Energy corresponds to Thinking. Renewing
the restriction included in the beginning of this text, corresponds should be read as
'metaphysically coincident with; sharing the same actuality as; showing an inner
resemblance with; originating from the same essence as'; etc.

• The curvature of Space-Time induced by Matter, when paired with the notion of an 'arrow
of Time' as coined by Eddington, which is associated to the decay of available Energy,
adapts attractively to the expected flow of contents from concrete nature into abstract
nature: Matter-Energy=> Space-Time, that is: concrete=> abstract.

• The abstract, non-rational entities Space and Time, coupled by their relationship of
interdependence, seem to be asking to be placed at the generating core of the process of
physical reality. Some contemporary conjectures in quantum physics about a creative
vacuum fall in compliance with that view. Analogously, the dilemma Perception-Intuition
that is established by the non-rational psychic functions furnishes the most relevant role of
conception in the psychic process. The creative leap between consciousness and
unconsciousness is accomplished by the non-rational psychic functions.

• The equivalence between Electricity and Magnetism as established by the works of

Faraday and Maxwell seems to coincide with the opposite and complementary connection
that exists between Confidence and Reflection. Electricity corresponds to Confidence and
Magnetism corresponds to Reflection, etc. Intuitively, the essence of Electricity-
Magnetism seems to be less substantial than Matter-Energy and more substantial than
Space-Time. That same ranking emerges from appraising Confidence-Reflection in
relation to Thinking-Feeling and Perception-Intuition.

• Questions presented by quantum theory, as the non-locality of some events and the
ambiguous wave-particle nature of physical actuality, show enticing similarities with the
structure of this model.

• Numerical coincidences between this model and quarks theory point to a 2x3x...
architecture for the structure of Matter itself.

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2001, 2005 by Jorge Aveleira p. 16
• The overall impression transmitted by each pair of physical concepts is in fair agreement
with characteristics of each pair of psychic functions. Connecting them through similar
relationships arises several hints of congruity and no indication of conflict. A
metaphorical/figurative connection between the six psychic functions, six basic
components of physical reality and some of their fundamental relationships comes out
smoothly and nearly perfect. Is that simply a remarkable row of meaningless
coincidences? A row of coincidences is generally regarded as possible evidence,
deserving to be properly investigated.

The extent of this article does not allow to present a complete account of all the
coincidences, congruities and developments that lead to consider a connection between that
psychic model and physical reality. All those notions towards that unity are lacking to date
any demonstrable proofs and a detailed evaluation of their plausibility. In spite of that, the
similarities encountered were deemed as meaningful and consistent enough to justify a
venturesome attempt to present basic abstractions of Physics according to this model's
structure. The analogies furnished here hint at the existence of intriguing correlations between
elements of the physical universe and the functional structure of consciousness. Those
correlations qualitatively match several observations and theories developed to date in Physics
research, repeatedly suggesting that consciousness and physical reality may share a single
basis, that is, a universal and awesome psychophysical process of transmutation and
evolution.

2001, 2005 by Jorge Aveleira

jav235 at yahoo dot com

Notes
The body of this article was adapted and condensed from chapters on Psychology and Physics
of the book The Blue Egg: A subtle encounter with reality by Jorge Aveleira, Xlibris 2000,
www.xlibris.com/TheBlueEgg.html.

Aveleira, Jorge[1] - The Blue Egg, p.59-60. Xlibris, U.S.A, 2000.

Ibid.[2], p.60.

Ibid.[3], p.93

Ibid. [4], p.69-70

Franz, Marie Louise von - Jung's Typology, 1971. A tipologia de Jung, p.11-38, Cultrix,
Brasil, 1990.

Jung, Carl Gustav - Psychologishe typen, 1920, Rascher & Cie AG, Zurich, 1960. Tipos
psicologicos, p.389-467, Vozes, Brasil, 1991.

Whitmont, Edward C.[1] - The Symbolic Quest, The C.G.Jung Foundation, 1969. A busca do
Simbolo, p.195, Cultrix, Brasil, 1990.

Consciousness and Reality: A stable-dynamic model based on Jungian psychology

2001, 2005 by Jorge Aveleira p. 17
Ibid.[2], p.196-197

Index

1. Introduction
2. Taoism and Jungian Typology
- Yin-yang polarity
- A few Jungian concepts
3. Three Natures and Six Psychic Functions
- Concrete nature, rational, yang
- Abstract nature, non-rational, yin
- Subtle nature, inspiring, new-yang
- The six psychic functions
- Extraversion and Introversion as a sum of polarities
4. A model of Consciousness
- Splitting and levels of detail
5. Psychic process
- Imbalance and psychic growth
6. Consciousness and Physical Reality

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2001, 2005 by Jorge Aveleira p. 18