Benziger's work resonates strongly with the current work of other Jungians, most especially the work of Drs. John Beebe and Verena Kast.

In his highly perceptive and sensitive Integrity in Depth, Beebe discusses what he calls "the ecology of integrity" (Integrity in Depth, p. 27), suggesting our pervasive social fascination with integrity may be rooted in many of us living lives fundamentally lacking integrity, which he notes requires one to live in harmony with one's nature, embracing and affirming it honestly. Linking joy and ecstasy with integrity on the one hand, and discomfort and exhaustion with the violation of integrity on the other, Beebe points out that intelligence consists in acting according to (one's) nature.

Beebe notes that each of us experiences bodily sensations that point to the reality of inner psychic boundaries, such that a violation of our self whether inflicted from without by another person's treatment of us, or from within by our own denial of a core piece of our identity, will be felt through bodily sensations. "The bodily sensations and the associations point to the reality of inner psychic boundaries, which require respectful We may not know we have a self until it becomes anxious, angry--or until it has been raped." (Integrity in Depth, p. 19) As such Beebe quite accurately suggests that "A proper starting point for the discovery of integrity is the experience of anxiety." Adding that "In the language of psychoanalysis, this uneasiness is both a signal anxiety, telling us the self is in danger, and a separation anxiety . . ., an unconscious perception of the separation from the self." (Integrity in Depth, p. 33)

Although Beebe is talking about integrity in all its forms, with respect to all aspects of the self, not just with respect to one's type, one could argue that falsification (as identified by Jung and discussed by Benziger at length elsewhere) is a significant way in which individuals compromise their personal integrity. Moreover, as the pervasive rewards in our culture encourage people, most especially intuitives and feelers, to falsify more than others, abandoning their natural lead function in favor of sensation or thinking that are believed to be more useful by many employers and educators in the "industrialized world", one might hypothesize that all else equal, these person's in industrialized nations would experience more psychological trauma and physiological exhaustion than those with gifts in thinking or sensing. Thus, when Beebe comments that "patients expect a therapist to uphold integrity in the analytic relationship" (p. 20) and "In present day analytical psychology, our interest in taking the active role in relation to the self - meeting it with mirroring empathy and active interest" it becomes poignantly clear that at least form the perspective of type one can hardly "mirror with empathy" (p. 18) if one has accepted the persona of the false type as the client's natural lead function. Indeed, one can anticipate that even the best intentions by a professional who mistakenly affirms a client's falsified type as natural, will be met with a lack of enthusiasm and or a lack of success. Indeed, it is just this type of problem that Beebe recounts when working with a female client who he had identified as an introverted Intuitive. Moreover, when he finally discovered that her natural lead was actually Feeling and began mirroring feeling messages to her, her interest and progress increased noticeably.

Moreover, it is seemingly these experiences with clients that have lead Beebe to conclude with LaoTsu that "intelligence consists in living in accord with nature" (p. 29) or more specifically with our individual "God-granted nature". (p. 55)

When considering Beebe's observations, one might add that anxiety can occur because one's personal history leads one to anticipate shaming of invalidation with respect to some non-negotiable aspect of one's self (one's height, one's race, one's sex, one's hair color, one's introversion, one's natural lead function) or because one is falsifying in an attempt to survive, fit in or be rewarded and is anxious that one's true colors will be discovered. The additional, physiologically rooted elements that accompany the falsification of type and distinguish it from any other type of falsification, are the anxiety that one will make a mistake because of the tremendous additional energy required to consistently use an auxiliary or inferior function, given the markedly higher levels of resistance that characterize them, and the subsequent chronic fatigue or exhaustion which comes from the additional energy consumption and from the subsequent lack of oxygen for the rest of the body to remain fully active and energetic.

Given the above mentioned tendency in industrialized nations to encourage so many to falsify type from a very early age, to be responsible, dependable performers, despite the powerful internal sensations that accompany the awareness of having to "think" in spite of the difficulty in focusing or attending, that caution one that he is violating type by seeking to use a function other than his natural lead, it is possible to suggest that falsification of type stands out as a very special type of violation of integrity that fostered early in life by authority figures (parents, teachers, supervisors) lays the ground work for an individual to ignore the very warning signals (physical sensations) that would otherwise caution him that he is out of integrity and his identity and integrity are at risk. In other words, when a young intuitive or feeler in a classroom focused on mastering spelling and reading experiences the first internal signals (difficulty concentrating, physical disease) but is encouraged to "behave and be a good student", he is likely to experience stronger signals based on the physiology of type in particular (fatigue and possible headaches). If he expresses the difficulty and is encouraged to try anyway, rather than met with a mirroring empathy that affirms these tasks are not his natural gifts and perhaps it would be good for him to stop for a time to do something that more naturally, he is taught to deny the warning system.

If this hypothesis is true, it goes far to explain why so many people seem to be able to live persistently out of integrity: they have shut down or blocked their awareness of it. Just as other people stop feeling because some of the feelings are too painful and subsequently not only cannot feel pain, but sadly, clearly cannot feel joy either. So too, seemingly, the person who denies the bodily sensations of his type's integrity being violated, is less likely to notice when he's in a situation that fosters some other type of violation, such as robbing, hurting or inflicting pain on others. And, if this is true, it would suggest that one way to handle the increasing social problem with violence would be to actively encourage everyone to embrace and honor rather than deny the signals that affirm they are violating their natural type.

Although the work of Dr. Verena Kast on Joy, Inspiration and Hope appears at first to be very different from Beebe's on integrity; the physiological link between integrity and joy or pleasure, observed by Beebe and confirmed by Benziger with respect to type, suggests a connection. Kast refers to a broad range of factors, any of which can disturb mood by putting the individual out of harmony. Surely pressures to falsify type would be among the more dangerous, mood disturbing elements that could threaten what Kast calls our "biopsychosocial unity" (p. 26) in which the individual's emotional state of mind or mood registers the extent to which who he is at a fundamental level is in tune with what he is doing and with his environment. Thus, Kast argues although: "we make an ideal of even temperament, . . .I would urge you to think about whether mood swings might not have an important function, (for). . .a mood swing can be a reliable indicator that shows us when things are out of place or something is wrong (stimmt nicht)." (p. 25)

Moreover, if what is wrong is that our fundamental approach to life, our natural dominant function is ignored, devalued or shamed, then Kast is most certainly correct from the perspective of typology when she says: "the idea. . .is that some emotions predominate throughout our entire lifetime or, to put it in terms of the theory of complexes, some basic themes in our lives present persistent difficulties" (p. 30) because our natural dominant function is persistently devalued by the modern, industrialized world. For assuredly in this modern world that values thinking and sensing above all else, those predisposed to use intuition or feeling generally experience persistent difficulty in the form of persistent: invalidation; a lack of opportunity to develop, use and be rewarded for using their natural lead.

What's more, Kast, like Beebe, affirms that his lack of support for who we are is noted by and in the body as "emotions always involve the body" and the "body doesn't lie" (p. 12). Moreover, in discussing her clients' and students' autobiographies of joy, Kast confirms Beebe's and Benziger's observations that a person using his natural dominant function experiences pleasure, when she notes: "The first source of joy that occurred to many was delight in themselves . . . arising naturally in connection with abilities . . . (as exampled by a) respondent (who said), 'When I am creative I feel great.' " (p. 49) One is reminded of Csikszentmihalyi's observations on flow, suggesting that when something comes relatively effortlessly, so much so that the person is totally absorbed in what he is doing, loses track of time, people generally experience feeling a sense of great joy or pleasure that is distinct from all others.

Moreover, if Benziger's work on the frequency of falsification is accurate, that 40-60 percent of the population are falsifying type, then perhaps one reason so little has been written about emotions of elation (while anxiety, grief, and rage have been investigated much more thoroughly) is that in modern society, many individuals are living a lie. They are violating their own integrity, abandoning their true natural lead function and falsifying type in an attempt to be successful. One wonders what Kast had in mind when she suggests that fluctuations of mood are a sign that something has gone out of tune and that something in our lives must be changed to put us back in tune again.

If a majority of the population are falsifying type, at least to some degree, and a significant portion are falsifying to a large degree, it is no wonder that moods are a problem in today's society. The lack of validation for innate giftedness complicated by the exhaustion from falsifying could certainly be enough to push one toward irritability and even depression.

SUMMARY

Built-in physiologically-grounded guidance systems try to keep each individual living in a harmony. When something works or feels right, it is often an activity that uses our natural lead function and as such, one that supports rather than violates our individual integrity. For the most part, today's population is encouraged from an early age to ignore this primary internal guidance system. Human beings are taught at early ages to ignore natural gifts. When society doesn't reward individual giftedness, and, in fact, often provides incentives for being out of integrity with the self, a significant portion of its members are set up for excessive or prolonged falsification.

When individuals use their natural giftedness and honor brain lead, as well as, extraversion/introversion level, they experience physiological ease (integrity). When they are not over center, they experience physiological disease - a violation of individual integrity. To the extent that individuals ignore integrity and move toward falsification of self, they set themselves up to survive at less than optimal levels in which their lives are overshadowed by moods driven by anger, anxiety, fear and hopelessness. In such states, they can miss the exciting and rewarding journey of thriving.

In a broader sense, the practical application of this physiological update to Jung's work may hold the key to the relative presence or absence of collective integrity. The potential for healing that this model provides may, in and of itself, be one of the most exciting concepts to come out of the latter portion of the 20th century. It has the potential to provide an ultimate impact on the successes of the individual and the world community in the 21st century.