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The following is a description of the mythology of Ji.
Ji Mythical Elements
The world is never perfect; one is never perfect. Always things will fall short of the ideal, and always one will not be fully and intimately understood by others. The Ji function understands this more than any other, and thus feels a deep sorrow towards this ever-pressing state of affairs. Of all the types, Ji is the most likely to manifest as the morose poet who takes his own life to spare himself the pain of living in a world so far from paradise. Historically, the moral character of the Ji type was best encapsulated by Humorism as the Melancholy temperament. Such a temperament was described as an over-pensive, depressive, perfectionist loner preoccupied with the tragedy of life. And while this does not capture the essence of Ji’s metabolism, it certainly describes the emotional state evoked by it when it is felt in excess. This temperament was thought to originate from “black bile” which, if we exercise some imagination to account for the medical ignorance of the age, represents a kind of awakening of the appetite (bile) corresponding to Ji’s zeal/passion. But while Je is represented as yellow bile (appetite) and ambition, boldness, anger, courage, irritation, Ji is that bile’s counterpart and opposite form.
Archetypally, the compass type is represented as a princess locked away in her high tower or castle. The tower, in this case, represents their Ji’s private, utopian ideology which oversees the world, aiming to rise above it but which also segregates them from others both conceptually and physically. There is an exacting element to Ji’s archetypal nature which places the burden of reaching-out on others. In coveting her own energies and remaining aloof to the world, the princess is in a reactive position; awaiting for an outside force, situation or suitor to win over her favor. In a practical sense this manifests as Ji types being picky about love and romance, often vetoing prospective partners based on some perceived incompatibility either in ideology or temperament. The second role of the prince or princess is to be the calibrator and safeguard to the tyranny of the King (Je). The princess, in her principled understanding, is able to see when the King’s actions are out of alignment with the primary reason for his governance. The King without the counterbalance from the Princess would “rule for the sake of rule”, but this proclivity is counteracted when both Ji and Je are properly aligned in ideology, motive and action.