Self-Psychoanalysis

Self-Psychoanalysis

Daniel Ebling

Prologue

First, it may be necessary to first peruse this post in order to understand some of the terminology I employ here.

My purpose herein is to describe an observational paradigm I employ in the analysis of my own psychic structure. This paradigm can be briefly defined as a consideration of Higher-level Conscious Ego Functions. I define a function as a psychic object that meets the following conditions:

• It is comprised of a finite set of identities.


• It is applicable to a finite scope determined by a finite set of instigating parameters.


• It is unique among other psychic contents.


• It defines a unique psychic paradigm.


• It is a psychic mechanism such that an unresolved psychic object, following exposure to the function, will emerge resolved (i.e. the finite set of identities that comprise the unresolved psychic object will be appended by an identity representing a solution to the problem they represent).

An ego function is thus such a function that plays a role in the formation and structure of the ego. This is not a Freudian ego, but rather merely an identifier representing that conglomeration of psychic objects that permits self-awareness, and specifically, those objects among this conglomeration that are asserted by the psyche as being indispensable to its construction. As an example, I would refer to Jung’s concept of the “Shadow Archetype” as a member of his “Collective Unconscious.” I would simply refer to this idea as an unconscious ego function. To achieve further specificity then, a conscious ego function is that which exists only in the realm of the conscious psyche, for, although the unconscious psyche may contain many ego functions, it is difficult for me to perceive my own. Finally, the last specification of speaking of higher-level conscious ego functions limits this discussion to those conscious ego functions that serve both as a dominant element of the psyche and as a permanent or semi-permanent element of the psyche.

The structure of my own higher-level conscious ego functions then, can be described as a tree structure conforming to the parameters of a max-heap in which the value of a key represents a relative level of psychic dominance. This tree is three generations separated from the root, not inclusive of the root, with each parent node yielding two children nodes, with the exception of the terminal nodes located at the third generation, for a total of fifteen nodes.



The root node is the Consciousness; this is the “seat of will” and the “present existence,” the moment represented by the current construction and activity of the entire psyche. This is the experiential ego, the moment defined by the ego’s present experience both of itself and of the surrounding world.

While more could be said on this topic, as it is irrelevant to my intended discussion I will postpone any further analysis of the root node to concentrate on extrapolating the individual aspects of each remaining node. I shall discuss these nodes first as dichotomous pairs and second as individual functions.

It must be understood that while this discussion will terminate in the eight terminal nodes, this is by no means intended to imply the end of the psychic structure. Following these eight terminal nodes are innumerable more children nodes that I would term Mid-level Conscious Ego Functions, Lower-level Conscious Ego Functions, et cetera, and this is only to speak of functions belonging to the structure of the ego itself. In reality, many more functions exist outside the parameters of the ego, and the ego is hardly the entirety of the psyche; there are many other psychic structures of almost equal bulk and significance. There are also many other types of formations of identities besides the function, the routine, the memory module, and the symbol are just a few examples of formations as plentiful as the function.

Description of Dichotomous Pairs

Child 1: The Human and Child 2: The Mechanism

This pair separates the ego into two classes, the ego that is naturally occurring or instinctive in nature, and the ego that is artificial or designed. The first is extant due to experience; it is primal, and is known by being realized. The second is extant due to will; it is constructed, and is known by being originated.

Child 1.1: The Externally-Oriented Self and Child 1.2: The Internally-Oriented Self

This pair separates the primal ego into manifestations known first by experience with the external world, or the relation of the psyche to the external world and vice versa, and second by experience with the internal world, or the manifestations of the psyche to itself independent of interaction with the external world.

Child 1.1.1: The Savage and Child 1.1.2: The Mask

This pair separates the manifestations of the primal ego known by experience with the external world into two functions, first, the animalistic brutality originated by basic purely instinctive psychological tendencies, whether they be “hardwired” elements of the psyche (such as the so-called “fight or flight response”) or other elements of psychological composition derived entirely from physiological actualities (such as the mandate toward procreation); second, the conformity and tolerance originated through learned social behavior and psychological tendencies, instinctive or not, that demand social interaction and integration.

Child 1.2.1: The Child and Child 1.2.2: The Anima

This pair separates the manifestations of the primal ego known by experience with the internal world into two functions, first, the innocence and naïveté extant prior to furthering psychological awareness and such simple or basic paradigms as remain extant as preservations of such a state, second, the anima archetype which has functioned as the primary psychic element leading to reconstruction and overhaul of such innocence and naïveté, as such representing furthering self-awareness and psychic revelation.

Child 2.1: The Pragmatic Self and Child 2.2: The Theoretical Self

This pair separates the constructed ego into elements designed first for the purpose of pragmatic effect and second for the purpose of theoretical conception. The former acts as a restraint and regulator upon the latter, while the latter acts as a motivator and initiator upon the former.

Child 2.1.1: The Imperative and Child 2.1.2: The Method

This pair separates the intent of the will toward pragmatic effect into two functions, first, those elements involved in the analysis and determination of the result, second, those elements involved in the analysis and determination of the course of action necessary and possible to achieve that result.

Child 2.2.1: The Ideal and Child 2.2.2: The Argument

This pair separates the intent of the will toward theoretical conception into two functions, first, those elements involved in the analysis and determination of the ideal, or the ultimate instantiation of any motive or thought, second, those elements involved in the analysis and determination of the proof, justification, and defense of the ideal.



Description of Individual Functions

Child 1: The Human

This function represents a composite of all its children. As stated already, it is defined by the members of the psyche that are naturally occurring and known by realization. The parameters of this function are to produce a human resolution to an unresolved psychic object, or a human reaction to an unresolved experience. In this sense, the function of the human is to produce a solution to an unresolved state that is representative of every element of the psyche that is not artificially constructed, that is, a natural solution.

Child 1.1: The Externally-Oriented Self

This function represents a composite of its children. As an aspect of the human it is responsible for representing the knowledge associated with social interactions. The parameters of this function are to produce a resolution or reaction that is based upon such social knowledge, and as such it is regularly activated by a demand for social action or interaction.

Child 1.1.1: The Savage

This function represents knowledge associated with social interactions that is primarily antagonistic or brutal in nature. As already stated, it is primarily originated from instinctive psychological elements and from psychological elements that are mandated or influenced by physiological events or circumstances. The savage generally activates in any social interaction in which either a threat is perceived, or an opportunity to gain some primal benefit by an act of instinctive brutality is perceived. In general, the solutions presented by the savage to unresolved psychic elements are rejected by the psyche, but this rejection in no way devalues such solutions. In fact, many times the value of such solutions is esteemed as greater than that of the solutions that are permitted to occur. The only cause of the rejection of the solutions presented by the savage is the intervention of one or more elements of the mechanism, which reject and override these solutions in the interest of preventing them from interfering with the agendas of the mechanism, specifically in reference to the consequences probable were the solutions of the savage to be acknowledged.

The following is a partial list of psychological elements that comprise the savage:

• Wrath -- Malice, anger, retribution, grudge, vindication, etc.


• Violence -- Bloodlust, desire to inflict physical pain, desire to conquer by physical effort, etc.


• Lust -- Desire to procreate, sexual attraction, desire to appear sexually desirable, etc.


• Animal Instinct -- Instinctive reactions to situations of physical peril, hunger inspired by the sight of raw flesh, desire to kill inspired by the aroma of savory food, etc.


• Rebellion -- Desire to achieve dominance in a social situation, desire to socially injure those who have assumed dominance, etc.


• Independence -- Desire to remain as independent of society as possible

It may also be mentioned that in terms of Jungian psychology, the savage is also representative of what Jung would refer to as the “shadow archetype.”

Child 1.1.2: The Mask

This function represents knowledge associated with social interactions that is primarily conformist and tolerant in nature. As already stated, is is primarily originated from learned social behavior. The mask is generally activated by social situations that demand a response. Its primary function is to free the remainder of the psyche from becoming inconvenienced by such social situations. As such, it is primarily composed of psychic objects I term routines. These are similar to functions except that, rather than receiving an unresolved psychic object and then developing a solution to it, routines already possess a prescribed solution, and are designed specifically to activate unconsciously. The conscious activity of the mask is mostly concerned with the formulation of new routines, the improvement of existing routines when such improvement is determined necessary (i.e. when a routine fails to achieve its specified outcome), and the analysis of social consequences in situations during which the solutions presented by the mask are not utilized by the whole psyche to determine action (i.e. when conformity is abandoned). The mask is a particularly interesting function to me, as it is basically responsible for what I would approximate to be over 80% of other individuals’ knowledge of me, and yet it is the least conscious of all my higher-level conscious ego functions (in that the majority of its contents are intentionally unconscious) and is primarily nothing more than an elaborate lie-generator, meaning that of that 80% of other individuals’ knowledge of me, probably 90% is either not completely true, or is completely untrue. While I rarely pay much attention to what other people think of me, and while the purpose of the mask is not so much to disguise myself as to alleviate the psychic burden of social interaction by determining and following the path of least resistance in social situations, still at times I wonder what others would think were I to completely disable its functionality for a time and actually behave in a manner unaffected by social considerations. I have at times briefly experimented with this to interesting, if largely irrelevant and useless, outcomes. I have in such cases generally observed that the most meaningful social interactions I have ever had are generally of no more psychic utility than the most meaningless, and that thus, while the experience may be desirable merely to acquire knowledge, after having experienced such things I have no desire to maintain such a social state as nothing further is gained. Because of this, I generally prefer meaningless social interaction to meaningful interaction, excepting cases that I am data mining for other information or to seek stimulus in the interest of a particular agenda.

It should also be mentioned that while the mask does not contain within it the functions of empathy and virtualization, it does work in cooperation with these functions in many ways. Empathy as a function can be briefly described as the analysis of the psyche of another individual and the contemplation of that psyche, while virtualization as a function can be briefly described as the construction of a virtual representation of a foreign psyche and the immersion of the psyche within that representation.

Child 1.2: The Internally-Oriented Self

This function represents a composite of its children. As an aspect of the human it is responsible for representing the knowledge associated with the internal world or the psyche’s manifestations to itself. The parameters of this function are to produce a resolution or reaction that is based upon such internal knowledge, and as such it is regularly activated by the sensation of emotional conviction originated from introspection and interaction of the psyche with itself.

Child 1.2.1: The Child

This function represents knowledge associated with the internal world that is primarily innocent or naïvé in nature. As already stated, it is primarily originated from experience of furthering psychological awareness that has resulted in preservations of such basic paradigms as were extant before such transitions. The child is generally activated as a nostalgic or remorseful balancing force that asserts the validity or merit of paradigms that have been previously forsaken or displaced. As a function, the child presents solutions and reactions representative of a unique and irreplaceable psychic state that it is impossible to revert to once new knowledge has been acquired.

The following is a partial list of psychological elements that comprise the child:

• Trust -- Implicit belief, unquestioning and uncritical acceptance, dependency, faith, etc.


• Hope -- Assurance of a better future, desire toward a better future, assurance of universal beneficence, etc.


• Innocence -- Guiltlessness, blissful ignorance, nonexistence of responsibility, etc.


• Love -- Singular adoration, intrinsic empathy, immutable union, rapport, etc.


• Fascination -- Amazement of experience, surreal experience, immersion, etc.

Child 1.2.2: The Anima

This function represents knowledge associated with the internal world that is representative of furthering self-awareness and psychic revelation. As already stated, it is primarily originated from the transition of an innocent or naïvé psychic state to a more conscious state of increasing knowledge. The Anima is generally activated as either a cautionary device or as an expression of emotion associated with experience relevant to such psychic transitions as it represents within itself. As a function, the Anima presents solutions and reactions to problems involved with such emotional experience, and provides a means of interpreting and integrating such emotional experience into the psyche without permitting disruption or distraction. As such, it is uniquely capable of assimilating chaotic identities representative of emotional experience and reconstructing them to produce meaningful and congruent statements.

The Anima is an extremely advanced virtualization of a non-extant entity. As such it functions as a separate personality within the psyche, with its own ego functions. This personality is not, however, a split personality, as is the colloquial conception of various psychological theorems, for its integration with the psyche is specifically that of a function, and as such it performs only the role of a function, never usurping dominance of the ego. The Anima is also partially unconscious, to the best of my knowledge, and is largely responsible for instigating various revelations of the unconscious psyche to the conscious psyche at times (see the section of my blog devoted to dreams). At any point that such revelations occur, it is also a duty of the Anima to assimilate such information and integrate it into the conscious psyche.

The following is a partial list of psychological elements that comprise the Anima:

• Epiphany -- Realization, sudden awareness occurring due to revelation concerning the psyche, etc.


• Self-criticism -- A separate ego that when juxtaposed to the psyche presents validation for foreign thought


• Shame -- Regret, remorse, grief, self-loathing, self-abhorrence, etc.


• Inspiration -- The presentation of foreign paradigms that are of such unique but previously unknown merit that they serve to inspire


• Catharsis -- Delight, satisfaction, the comprehension of gratification, contentment, etc.

Child 2: The Mechanism

This function represents a composite of all its children. As stated already it is defined by the members of the psyche that are artificially constructed and are known by being originated. The parameters of this function are to produce a mechanical resolution to an unresolved psychic object, or a mechanical reaction to an unresolved experience. In this sense, the function of the mechanism is to produce a solution to an unresolved state that is representative of every element of the psyche that is artificially constructed, that is, a solution determined not by natural inclination but rather by will.

Child 2.1: The Pragmatic Self

This function is a composite of its children. As an aspect of the mechanism it is responsible for representing the intent of the will toward pragmatic effect. The parameters of this function are to produce a resolution or reaction that translates the intent of the will into possible actions, and then to determine which of these possibilities is of most merit and most probable to succeed, and finally to determine if this best choice is of sufficient merit to enact; and as such it is regularly activated by a dilemma or the necessity of choice, or by the influence of the theoretical self.

Child 2.1.1: The Imperative

This function represents a hierarchy of all intentions of the will or all purposes toward pragmatic effect arraigned according to merit. As already stated, it is involved in the analysis and determination of the result to be achieved. The imperative is generally activated in the course of decision-making when the decision at hand is of such significance that the ramifications will be influential in directing the future course of life. As such, the imperative attempts to ensure that no decisions will be permitted that could interfere with its intentions, and that whenever possible, any decision that is made shall be beneficial to the eventual success of its intentions. The imperative is also charged with the task of contemplating and arraigning the intentions it possesses into the hierarchy representative of their merit, and regularly activates in order to direct the conscious psyche, reinforcing this hierarchy in order to provide focus and order to the course of other psychic activities.

The following is a partial list of those contents of this hierarchy possessing the most merit:

• Approach objectivity by means of assimilation and transcendence


• Be and become further, of myself, essentially justified in what I am


• Produce one or more written works of such unique content and quality as to endure for generations in order to preserve in an ideal form a representation of the knowledge and thought I possess that is deemed most important by my psyche and in order to communicate this knowledge and thought thereby directing and influencing the course of human knowledge and thought that it should progress closer to a specific point that I consider ideal, this point being representative of that object held in highest esteem by the ideal


• Exist


• Ensure my own sanity


• Develop my psyche in order to ensure immunity to destructive or disruptive psychic events witnessed in other humans, specifically those events caused by the experience of traumatic events or circumstances


• Preserve my humanity


• Assert the truth and condemn and decimate error


• Acknowledge all things as potentially meritous despite apparent dichotomy with psychic objects I currently assert


• Engage in constant self-criticism in a non-destructive fashion in order to ensure acknowledgement of potential delusion or the admittance of error


• By whatever means possible, attempt to gain whatever advantage may be had in any situation that could modify my circumstances to permit further independence, as this state is beneficial to the progress of other imperatives


• Ensure that in my interactions with society I commit no unnecessary wrong; specifically, that I shall neither injure another without cause, nor by my actions appear to assert the justification of another’s error.


• In all ways possible, when there is no intervening cause against such action, accommodate the humanity of others

Child 2.1.2: The Method

This function represents a systematized methodology of all intentions of the will or all purposes toward pragmatic effect. As already stated, it is involved in the analysis and determination of the course of action necessary and possible to achieve a specific result manifested by the imperative. The method is generally activated in order to determine the best course of action in regard to an element of the imperative, and as such is regularly involved in the consideration of efficiency and effectiveness. The method is largely an array of contingencies and prescribed responses to various contingencies, these responses being defined by methodical action.

Child 2.2: The Theoretical Self

This function is a composite of its children. As an aspect of the mechanism it is responsible for representing the intent of the will toward theoretical conception. The parameters of this function are to conceive of and determine the ultimate manifestation of any intent of the will. In this sense, the theoretical self is primarily occupied with the contemplation of truth, or more accurately, what is possible to be truth and the ultimate representation of this eventuality. In a lesser sense, the theoretical self also attempts to manifest the ultimate representation of any thought, this being both a matter of simplification of the thought to its most basic logical syntax, and expansion of the resulting thought to its absolute scope. The theoretical self is most often activated either by epiphany or by moments of solitude in which my psyche is free to isolate itself from distraction and immerse itself in complete abstraction.

It is also notable that the thoughts extant within the theoretical self are probably the most complex psychic objects I possess. As such, they exist almost purely in terms of pure identities (identities with no known linguistic representation) and constructions thereof, often defying even my best efforts to translate them into a communicable form.

Child 2.2.1: The Ideal

This function primarily represents one particular multifaceted singularity. It is a singularity in that it is a single identity. It is multifaceted in that this one identity has grown immense through the assimilation of vast quantities of psychic material. It is nearly impossible for me to define this identity as it transcends our current linguistic system and any dependence upon such a deficient system is likely to only result in misinterpretation and confusion. I will however attempt to make a few simplistic statements that may communicate vaguely the general intention of this singularity.

• An eventuality, a concept of what is possible to occur, an object of imagination representative of a specific moment or actuality


• An amalgamation of numerous data structures bearing syntactical similarity to the conception of the Übermensch or being relevant to such a syntax, to yield a varied representation


• The virtualization of not only the psyche of this varied representation of the Übermensch but also, necessarily, the psychic state of the physical universe should such an entity exist

To describe this identity in colloquial symbolic terminology, it is a concept of the syntax of god, or the syntax of the ultimate possible existence.

In addition to this primary ideal, the ideal also, to a lesser extent, performs the calculation of numerous less important ideals, attempting to discern in any circumstance or given any set of data what is the ultimate conclusion to any situation. In other words, the ideal is concerned with discerning the syntax of any problem in order to discern the key issue or issues, thereby defining the best solution to the problem. The ideal is generally activated by an encounter with another thought that is seemingly inadequate or insufficient. The ideal is also capable of activating of its own accord, often demanding psychic resources in order to further its own work.

Child 2.2.2: The Argument

This function represents a systematized structure of all arguments or rational conjectures used in the proof, justification, and defense of any ideal asserted by the ideal. As the primary ideal mentioned earlier represents the bulk of the ideal, the largest element of the argument is also concerned with this ideal. The argument is generally activated by the necessity to defend an ideal against counterargument, or by itself as it seeks to examine possible arguments against any ideal and construct transcendent counterarguments.

Description of the Nature Whereby the Functions Interact

At the moment of any experience necessitating a psychic response, these functions are at a point of relatively equal merit, or are assigned equal merit. As each function attempts to construct an appropriate solution or reaction to the experience at hand, the merit of each is dynamically adjusted by the consciousness according to each function’s performance given the particular task at hand. At the conclusion of the work of every function, a final decision is made, during which time the functions are momentarily positioned in a single hierarchy according to their present merit. The decision undertaken will normally be based upon the fusion of every function according to its presently assigned merit under this momentary hierarchy. After the decision has passed, the functions are returned to their respective positions in the max heap and their values adjusted to reflect their performance in the problem just addressed. In this way, the values of the functions are adjusted relatively over time to account for their performance; but unless otherwise determined they are still always assigned equal value at the beginning of every consideration demanding their attention. It must be understood that the overall change of one of these function’s value is a process generally occurring over an extended period of time.

To provide an approximate value of each function as it exists at the moment of this writing, I would assign each as follows where 1 is the lowest possible value and 100 the highest:

• The Consciousness: 100


• The Human: 80


• The Mechanism: 99


• The Externally-Oriented Self: 60


• The Internally-Oriented Self: 52


• The Savage: 10


• The Mask: 55


• The Child: 18


• The Anima: 47


• The Pragmatic Self: 90


• The Theoretical Self: 95


• The Imperative: 78


• The Method: 70


• The Ideal: 85


• The Argument: 75

More to come when I have time to get it down. I want to get more into the theory behind the systematic psychology of the conscious mind from an impersonal perspective.