Associative model

Olga Tangemann 2008 © Associative socionics

The Butterfly Model of a Human Psyche —
is also known as Associative model and information-energy model (IEM).
Psychology and Socionics of Interpersonal relationships 2009, N1, p. 38 — 52.

 

The associative model of a human psyche is based on the model of the informational metabolism and psychoanalytic concepts, in which components of personality, socionics’ functions and colours of the chakras are considered as a dialectic interaction and expression of psychic energy. A human psyche seeks the harmony and balance between the mind and soul, between the physical and psychic components of personality. Traditional socionics study informational metabolism of a person and does not pay enough attention to the dynamic processes within the psyche and without those the informational metabolism could not be fully understood and explained. The Butterfly model of a human psyche is aimed partly to fill the gap in our understanding of a human psyche from the perspective of psychodynamics as well as to proclaim the indissoluble unity of the information and energy processes within the psyche from the perspective of psychology, socionics, philosophy and esoterics.

Keywords: association, socionics, type of a psychic energy, blocks, chakras, dialectics, dynamic opposition, the form of the consciousness.

Associative Socionics — «Butterfly» model
“The timid flying of butterflies is not a disorderly, unguided wandering in the air but the result of the totality of a set of aerodynamic mechanisms… If engineers should ever succeed in understanding how these mechanisms work, then a revolution in aeronautics will occur.” (1)

“Association – a connection, which appears under specific conditions between two or more mental formations (sensations, perceptions, ideas and the like); the basic concept of associative psychology… Term first introduced by J. Lock. (1698)”

Introduction

The associative model reflects the dynamics of psychic energy: obvious and hidden motions of the human soul, which accompany the information metabolism and are expressed in the general energy of an organism — in the temperament, in the mood changes, in the subjective preferences and the mental states. The term “psychic energy” means “a special form of reality of the universe… The energy, about which healers of all times and nations spoke with one voice, which they consciously used in helping their patients but which, until now, was not recognized by the academicians and professors only because it is not possible to touch or register psychic energy by any kind of instrument, if the individual is not able to perceive it himself.

It is possible, though, on the subjective level to develop the capability for perception of this energy and its generations, and through personal experience to be convinced of the existence of this reality. In academic circles, the term psychic energy is used in relation to the “information-energy field of a living organism” for explaining a number of phenomena of the human psyche (2). It is possible to say that psychic energy implies the certain interrelation of information and energy in the psyche of man. And this is not by chance. In esoterics, energy is also considered to have a natural connection with information. Thus, for instance, “the study of Living Ethics asserts that the human organism, in accordance with its physiological and psychological state, is capable of emitting outside and receiving from the environment the information-energy flows of a special kind, which carry information and transmit power ‘influences’ to another person or to the surrounding objects”.

From the perspective of socionics, each person possesses one of sixteen types of information metabolism. If we consider information and energy as something mutually connected and one-piece, then it is possible to assume that man is also a carrier and the spokesman of psychic energy of a specific type.

The question is: what types of psychic energy (TPE) are considered in the associative model? The Butterfly model refers to the dynamic structure of psyche on the basis of compensation between the different types of psychic energy, which are associated with four components of the structure of the personality: with the Ego, Id, Superego and Superid. In order to understand what is meant by these terms, let us turn to the theories of the personality of Sigmund Freud and Carl Jung. Let us examine first the Ego, Id, and Superego, which are the components of the structure of personality in Freud’s theory.

The Id is the instinctive part of the personality which is responsible for the satisfaction of the physical needs of body, such as saturation of the organism by food, the need for heat and the satisfaction of sexual desires. The Id is guided by the principle of enjoyment. The purpose of the Id is, on one hand, to remove the stress that appears from the desire and, on the other hand, to reach its immediate satisfaction. In this part of the personality a chaos of passions reigns: there is no logical thinking or the realization of time. Impulses free enormous energy resources, which supply energy to an entire structure of personality. Freud compared the Id with the spoiled selfish child, who requires the satisfaction of his desires “here and now”.

The energy of the Id is transformed into the energy of the Ego under external influences by means of the realisation of the surrounding reality and the necessity to comply with social norms. The Ego achieves rational control of all other parts of the personality. It is guided by the principle of reality. The Ego allows a person to distinguish between what is desired and what is possible, between the subjective and the objective, and so on. This part of the personality is not preoccupied with the moral side of things but pays attention to consequences for the person. The Ego searches for the right moment to satisfy the desires of the Id, taking into account the possible reactions of other people. Therefore, the Ego is compared with the rational judge, who makes plans and decisions about actions. (3)

The Superego is responsible for the moral development of a personality. It consists of two parts:

1. The Ego-Conscience, which punishes the Ego for poor behaviour by feelings of guilt;

2. The Ego-Ideal, which promises rewards for good behaviour by feelings of self-pride and self-appraisal.

A special role in the development of moral standards and in the formation of cultural values belongs to parents. Freud believed that internal conflict is inevitable and natural for any personality, because the Ego has to satisfy the contradictory needs of the Id and Superego. Psychoanalytical theory often refers to his theory as the theory of instincts, because the development of personality is considered to be a part of sexual development and specifically the development of sexual instinct (libido). Freud insists that childhood is of great importance for the development of personality. This is a critical age, because at this time the psychological profile of a person is embedded. The personal experiences associated with the development of sexual instinct are suppressed and pushed out of the consciousness into the deeper levels of personality forming the individual unconscious (IU).

Jung, on the contrary, did not attach critical value to the development of sexual instinct in childhood, suggesting that heredity in many respects defines the ways in which an individual will react to life situations and what life experiences the person will go through. Jung attached special importance to the experience of previous generations, unconsciously transferred from generation to generation in the form of internal potential, templates of behaviour, in the form of innate mental structures or ‘archetypes’. Archetypes form the content of collective unconscious (CU) and are expressed “in the patterns and the motives, which are the basis of the general human symbolism of dreams, myths and fairy tales”. (4)

For example, the fear of darkness, spiders and snakes can be attributed to instinctive templates of behaviour. It is much easier for us to develop those fears and phobias, which our ancestors possessed. Unconscious fears, which we sometimes cannot explain, arise from the negative experiences of our predecessors and they are a natural part of our heredity and our unconscious.

The collective unconscious contains four basic archetypes: the persona (mask), the anima/animus, the shadow and the self. The semantic content of the shadow archetype in many respects determines the meaning of the block Superid in the Butterfly model. The shadow is the source of creativity but simultaneously has a potential and a tendency towards destruction. This mental structure is inherited from those life times of humanity, when all concerns were reduced to the instincts of survival and the continuation of mankind. It is considered to be a “dark part” of the personality, since it includes the potential for destruction. Just like the Id, this component of the personality is amoral and does not distinguish good from evil. The shadow acts on the basis of animal instincts, which are capable both of self-sacrifice for their posterity and of coldblooded killing of other creatures similar to themselves. The innocence of this behaviour is in the fact that animals act upon their instincts and do not possess the freedom of personal choice. (5).

It is pretty obvious from the description of blocksof the Butterfly model that the Ego and Superego are considered as rational and conscious parts of the personality and the Id and Superid as irrational, instinctive, unconscious parts of the personality. The division of blocks is made on the basis of dichotomies of rationality/irrationality and mentality (conscious) versus vitality (unconscious). The same division of blocks is in the model A of Information metabolism (Aushra’s model of socionics).

Names and meanings of the blocks of psychic energy in the Butterfly model are borrowed from the psychoanalytic theories of the personality of Freud, Jung and from the theory of Aushra Augustinaviciute. Freud’s concept about the dynamic relationship between the components of personality structure is central to the concept of the Butterfly model. Conflict is a sign of energy imbalance within the psyche, which can be internal or external.

If pressure on the Ego comes from the outside world (for example, an external threat to life), then the person experiences an “external” conflict. If the pressure occurs from the Id, then internal neurotic conflict can arise. In the case of pressure from the Superego, the person experiences internal moral conflict. The Ego is simultaneously a judge and a manager, which evaluates the disputing interests of the Id and Superego and makes decisions. Therefore, the Ego is responsible for the retention of psychological balance and for reaching a compromise in order to satisfy the needs of all conflicting parties (6).

In contrast to Freud’s theory, the associative theory does not consider conflict between the components of the personality structure as unavoidably leading to mental deviations. On the contrary, conflict is considered as an active and important “ingredient” of the dialectics of a human soul and a natural part of the personality’s development. This view of conflict does not contradict the ideas of Freud, who considered any behaviour as a compromise one way or the other . According to the Butterfly model, a healthy balance of energy within the psyche is reached via the dynamic interaction of the four energy types, namely between the Ego, Superego, Id and Superid.

Structure of the model and the theory of colour

When we refer to the notion of a balanced personality we mean a harmony between the opposites such as mind and heart, the soul and body. On the basis of the unity of opposites within the psyche, the author associates the types of psychic energy (TPE) with socionics’ functions, and those in turn with the colour of chakras. As a result, the sixteen personality types were divided into four groups:

1.Ego-types — rational extroverts. Extroverted functions: Fe (red) and Te (orange).
2. Id-types — irrational extroverts. Extroverted functions: Se (yellow) and Ne (green).
3. Superid-types — irrational introverts. Introverted functions: Ni (blue) and Si (dark-blue).
4. Superego-types — rational introverts. Introverted functions: Ti (violet) and Fi (purple/pink).

Picture 1. Association between colors and functions in socionics.

The association of blocks of the psyche or socionics’ functions with colours is not new for the theory of socionics. Gulenko (1996) in the article “The possibilities of expression of mental states” associated four socionics functions with the four types of behaviour in the colour typology of M. Lusher (7):

1. “red” type (excitation, motion, activity) — state F,
2. “yellow” type (freedom, change, disclosure, bloom) — state E,
3. “green” type (hardness, sluggishness, self-control) — state L,
4. “dark-blue” type (rest, relaxation, contentment) — state T.

The colour-functions association described in the Butterfly model points to the link between colour preference as being related to personality types and the four inherent types of psychic energy. In contrast to the theory of M. Lusher, the colours do not indicate the current state of mind or the current psycho-physiological state of a person, but reflect on the deeper levels of personality, which refer to stable psychological qualities. (8)
The warm colour range, which possesses greater powers of extroversion (red, orange = Ego block; yellow, green = Id block), is opposite to the cold colour range of introversion with much less power (pink/ light purple, violet, white = Superego; block and blue, dark-blue, black = Superid). The “rational” colour range of the Ego and Superego is opposed to the “irrational” colour range of the Id and Superid on the basis of the presence or absence of the nuances of the colour red.

Red is associated with the power of emotions (Fe), where the emotions are considered as one of the instruments of self-control as well as control over other people.

The “static” colour range of the Id (yellow, green) and the Superego (white, pink, violet) does not possess an obvious colour contrast. The absence of a sharp contrast in the combination of colours refers to the element of stability and characterizes a mental state that is predominantly static. By contrast, the combination of bright warm and dark cold colours, for example, of red and dark-blue, indicates quick and sharp changes in psychological states, which refer to the dynamic element of the psyche: Ego (red/raspberry, orange) and Superid (blue, dark-blue, black).

About chakras and functions

Special importance in the theory of colour is given to the association of functions with the energy system of chakras, where the colours of chakras are in agreement with the colours of the rainbow. Chakra is the vortex of thin energies with different vibrations. It is known that there are many chakras in the human body. Seven chakras establish the main energy centres of Sahasrara, or Crown, Chakra (violet); Ajna, or Third Eye, Chakra (dark-blue); Visuddha, or Throat, Chakra (blue); Anahata, or Heart, Chakra (green/pink); Manipura, or Solar Plexus, Chakra (yellow); Svadhisthana, or Sacral, Chakra (orange) and Muladhara, or Root, Chakra (red).

These chakras are very important for the functioning of an organism. The main chakras pull “fine” energies from the environment by means of their vortices and produce fine energies which are necessary for our functioning and psychological well-being. In a similar way, our organism selects and absorbs from sunlight those spectral colours that are necessary for the body’s functioning. Light is a radiant energy, which is transmitted in the form of waves. Colours have diverse wavelengths: violet has a wavelength from 4000 to 4500, dark-blue from 4500 to 4700 and so forth. (9) If we draw a parallel with the information metabolism in socionics, then it is possible to say that the energy system of chakras could be considered as the metabolism of fine psychic energies, in which the heart chakra plays a special role.

Picture 2. The color scheme of the Butterfly model .

Anahata is located directly in the middle between the three lowest and three highest energy centres. The functioning of Anahata is associated with the functioning of the block Ego in the model A, because this block is responsible for the retention of balance in the mental structure: “The heart chakra is the place where the personal and collective aspects of your internal «I» are encountered … The three lowest chakras (Manipura, Svadhisthana and Muladhara) operate with personal energy and separate you from others. The three highest chakras (Sahasrara, Ajna, Visuddha) are the collective aspects of «I» that amplify connection with the universal energy. After waking up the heart, you will be able to connect the personal aspects with the spiritual aspects. The heart is a connecting thread between Ego and spirit. You will be able to simultaneously feel the vitality of the lowest, physical chakras and the bliss and inspiration of the high order chakras. Integral heart chakra is balanced both horizontally and vertically. This is the real centre of your «I», the place where your soul lives.” (10)

Earlier attempts to integrate the knowledge of esoterics into the theory of socionics were made by other authors such as A. Augustinavichute and A. Voronov, who wrote about the energy structure of the personality types. Aushra mentioned about the chakras in correspondence with doctors from Latvia Peters and Karpov. (11) Voronov’s hypotheses are based on his own observations of the physiognomy and physical qualities of people of different types. As a result of his observations came a theory of the distribution system of 16 types between the meridians (pathways in the body along which the body’s energy is believed to flow) (12). In contrast to the concept of A.Voronov, in the associative theory the link between personality types and the energy system of chakras is not rigid. Hypothetically it is possible to associate introverted types with the lower chakras and extroverted types with the upper chakras.

In the Butterfly model, the Ego and Id blocks are linked to extroversion and the Superego and Superid blocks to introversion. Therefore it is possible to assume that extroverted types, who usually prefer bright, rich colours, have a psychological orientation to the work of the lower chakras, while introverted types, who usually prefer pastel and/or dark colours, are likely to be linked to the functioning of the upper chakras. However, according to observations, in some cases extroverted types choose dark or light colours as a compensation and the opposite is true for the choices of introverted types. This is not abnormal as the personality structure of any type contains extroverted and introverted functions.

In order to differentiate between dominant and compensatory functions in the psyche, it is necessary to consider a number of different criteria at the same time. It is possible to assume that in the future there will be more links established between the personality typology and the energy system of chakras. However, the author does not possess sufficient knowledge of esoterics to determine the nature of this interrelation in greater detail. It is important also to keep in mind that colour preferences do not limit themselves to the range of rainbow colours or the colours of chakras. At this stage it is reasonable to point to the existing link between subjective preferences — likes and dislikes in colours and their combinations as well as in music — to personality types and to the type of psychic energy.

Description of psychodynamic profiles

“The individual soul is not explained by classification, yet at the same time, through the understanding of the psychological types, a way is opened to a better understanding of human psychology in general”.
C.Young

The test of individual preferences – the associative test — was created on the basis of the associative theory of colour, where the dominant TPE is associated with the certain colours and functions of the main type, and a compensatory TPE with the certain colours and functions of the suggested sub-type. Since all four TPEs (Ego, Superego, Id, Superid) are present in any psyche in a different proportion, the test registers the two most clearly evident TPEs as leading and compensatory. Similar to the two strongest psychic functions (programme and creative functions), which form the block Ego in the model A.

The two most evident TPEs determine the psychodynamics or in other words “dynamic opposition of the psyche” and are described as psychodynamic profiles. It means that these TPEs are fighting for dominance and exert the major influence within the psyche. It also means that the person carries within him/herself and brings to the world mainly these types of psychic energy.

All psychological problems to a different degree are associated with the imbalance of energy within the psyche. More often than not, the imbalance occurs between the leading and compensatory TPEs. The principal of balance is extremely important for healthy functioning of the psyche. Energy imbalance is closely associated with the system of beliefs and values, with the way we think and act upon our thoughts. By solving the cognitive issues, the therapist is able to help the client to restore the energy balance within his/her psyche. In order to achieve the resolution of a psychological problem it is important to realise the underlying psychodynamics, to determine the individual’s TPE profile, to lower the excess of one TPE by raising the level of another TPE within the psyche.

In the introduction to the work “Psychological types”, Young pointed to the existence of main and compensatory subtypes:
“This subjective clouding of judgement is particularly common because in every pronounced type there is a special tendency to compensate the one-sidedness of that type, a tendency which is biologically purposive since it strives constantly to maintain a psychic equilibrium.”
Jung (13), p. 130.

The psychodynamics of the TPEs in the Butterfly Model lay the foundations for the Associative Sub-type theory and determine six general dynamic oppositions in the psyche — psychodynamic profiles :

1. Extraverted opposition: Ego — Id and Id – Ego.

The person is an obvious extravert. This quality is expressed in the active position and close interaction with the outside world, whether it is the desire of reconstruction and changing the surroundings according to personal needs or in constantly seeking attention and new experiences. Depending on what TPE is leading, the person compromises the desire to be in control over the environment with the desire to feel free from responsibilities to others and to act upon personal needs and impulses.

2. Introverted opposition: Superego-Superid and Superid-Superego.

The person who is characterised by this opposition is inclined to solitude, prefers a small circle of familiar people for socialising as well as for work and a well-known environment. Depending on what TPE is leading, the person balances his/her inner drives between responsibility for oneself and for others. The desire to think and to worry about himself/herself, the desire to protect the sensitive inner world from the destructive influences of the outside world with the need to protect and to care for other people as well as to allocate sufficient time and attention to their needs.

3. Rational opposition: Ego — Superego and Superego — Ego.
This opposition indicates the predominance of rationality or judgement in the behaviour of a person, in the style of his/her thinking. Depending on which TPE is leading, there is a need for compromise between the desire to control the immediate environment with the need for subordinating personal needs to the interests of other people.

4. Irrational opposition: Id — Superid and Superid-Id.
This person does not have an impulse to exert control over his/her environment and does not pay much heed to the opinion of the majority. The individual values his personal freedom highly and recognizes the right of others to express themselves freely. Depending on which TPE is leading, the desire to enjoy life and to take advantage of diverse opportunities is balanced with the need for self-preservation and protection from the unwanted influence of the outside world.

5. Static opposition: Superego — Id and Id — Superego.
This opposition characterizes the person from the perspective of the dichotomy statics-dynamics. This person is balanced on the dichotomies of rationality-irrationality and introversion-extraversion. But the element of dynamics is not sufficiently expressed in the structure of personality, which is partly due to the stability of psycho-physical states, stability of mood and temperament. Depending on which TPE is leading, the person compromises between striving to enjoy life to the full and a strong sense of public duty and responsibility for other people.

6. Dynamic opposition: Ego — Superid and Superid — Ego.
The element of dynamics is clearly evident in the structure of a dynamic personality, which is associated with mobility of nervous processes and changeability of mood and emotional states. This person is balanced on the dichotomies rationality (judging) — irrationality (perceiving) and introversion-extraversion. Depending on what TPE is leading, the individual compromises between the desire to exert control over his/her environment and the need to subordinate himself/herself to the will of others with the aim of self-preservation and self-interest.

Among the oppositions, dynamic and static oppositions are considered to be the most common oppositions because they characterise the psyche in a rather sufficient way. The mental block of a dynamic personality contains only dynamic functions while the mental block of a static personality contains only static functions with reference to both models — Model A and the Butterfly Model.

The dichotomy statics-dynamics is one of the three basic dichotomies which determine the Type of psychic energy. The other two dichotomies are extroversion — introversion and rationality — irrationality. If you have found the confirmation of any two of these dichotomies, you will be able to conclude upon the third automatically. In cases where you have found strong evidence for the third dichotomy being present in the psyche of the individual, you can refer with confidence to the particular TPE group. For example, if you have found evidence for such qualities as extraversion and rationality, you will refer automatically to the dynamics and the TPE Ego.

A special role in the model belongs to the dynamic opposition, which causes a sharp, powerful shift in the restoration of energy imbalance. At the basis of the development of the soul lies conflict, difference and opposition. The opposition of the Ego and Superid blocks can be considered as a dramatic clash of two forces moving towards each other. The will of man as a rational human being resists the will of the irrational force of time (Superid). By the force of time, I mean the prevailing circumstances or fate.

The Ego-types possess in excess the power of two extraverted functions of the ethics of emotions and practical logic, which more than any other psychic functions are capable of exerting control over the environment by means of emotional judgement and logical actions. The mutually complementing qualities of the two functions of the TPE Ego were described by Gulenko in the law of the compensation of states (E = ethics of emotions and P = practical logic):

“E — P: emotional excitation is compensated by business process. At the moment of strong emotional surges, the person has a wish to move himself and to move the objects around him. The saturated emotionalism turns into a hurrying motion, useless running around, feeling restless.

P — E: stressful work requires periodic emotional discharge. Being in the working process too long leads to emotional disruptions and quarrels. This form of compensation was introduced long ago by people as the alternation of working and leave days.” (7)

The Ego-energy has particular value in times of crisis when there is a need for strong leadership and external control over the situation. The Superid-energy helps to adapt to unexpected changes in circumstances when there is a need for internal comfort and self-preservation is at stake.

The underlying conflict pierces all levels of the mental structure of personality and is an integral part of personal development and self-improvement. It is not a new discovery, but an indication of the fundamental laws of dialectic G. Hegel, formulated by F. Engels. In particular, the second law of G. Hegel postulates that the conflict between the opposites is the basis of any development.

Picture 3. Evolution and involution swastika rings from the point of typlogy.

The laws of dialectic are reflected in the Associative theory, namely in the oppositions between the TPEs but they also exist between any two functions at any level of the Butterfly Model. The laws of dialectic are used as a philosophical base for explaining different dynamic processes and phenomena in the structure of the personality, where the theory of existence of sub-types is one such phenomenon.

The subtype theory

The Butterfly Model can be considered as a more general model and as a super-system in relation to Model A, since the blocks and functions of the Model A are examined at a more abstract level, namely at the level of four energy types. From the other side, the Butterfly Model can be considered as sub-system to Model A, as it provides information about the intra-type differences (differences among people of the same type) and thus makes it possible to determine the sub-type. The question arises: in what way does the Butterfly Model relate to the Model A of any particular type?

In the Model A, the functions are described from the eight particular positions which specify the ways in which the functions work. These positions are also named as functions which can create a bit of confusion for understanding what the function actually means: 1. Base or Programme, 2. Creative, 3. Role, 4 Sensitive or Painful, 5. Suggestive, 6. Activation, 7. Limited, 8. Background. Any of the eight functions can stay in any of these positions depending on the personality type in Model A.

The Butterfly Model has common parts with the Model A as it was created for the same eight psychological functions, which are described not from the point of view of the eight positions but from the perspective of four TPE blocks (four types of psychic energy). The TPE blocks consist of the two functions which represent the Role and the Base functions in Model A. The structure of the Butterfly Model divides the 16 types in four groups: rational extraverts and extraverts and irrational extraverts and introverts. Four types within each of the four groups share the Role and the Base functions which determine their belonging to one of these groups.

This common part between the two models refers to the coherence between the two approaches and not just at the level of theory but also at the level of practice of typing people. For example, being a rational introverted means the dominance of TPE Superego ( Fi + Ti functions) in the psyche and not otherwise. It is only possible if the two functions of the block Superego Fi and Ti are in the positions of the Base and the Role functions in the Model A. If the TPE Superego is not leading in the psyche then Fi + Ti functions do not take the Base and Role position in the Model A and therefore the person is definitely not a rational introverted type. A straight forward conclusion can be reached on the basis of existing consistency between the two models. Knowing the personality type means knowing what TPE-type this person belongs to. However, knowing the TPE-type is not enough for knowing the type as the four different types share the same TPE type.

Associative theory opens up a new perspective for understanding the concept of sub-types: where they come from and how they relate to the existing concept of 16 types. It is possible to get an insight into the concept of sub-types from the point of view of psychodynamics within the psyche described by the six dynamic oppositions:

All four TPE are present in the psyche of any person but not in the same proportion. The leading TPE and the compensatory TPE take the most ‘space’ in the psyche and are more evident in the behaviour, character and individual preferences of a person compared to the other two TPEs. The link between any of the two TPEs within the psyche is called an ‘opposition’. According to the Butterfly Model, there are six basic oppositions in any psyche which constitute the individual’s psycho-dynamics.

This is something new in the development of psychoanalytic theory: to the existing concept of the Ego, Id and Superego as known in psychoanalysis are added four descriptions of energy-types as if some types would be led by any particular part of personality (Ego, Id, Superego and Superid) to a greater degree. This is the connection of the Butterfly Model to the theory of Freud about personality structure. Freud describes the personality structure in which each part of the structure has a certain place in a psyche of any person with no connections to the personality typology. His structure of a personality is rather fixed or static in nature and refers to any personality in general. In this sense it is similar to the Model A which consists of the eight fixed positions. A different order of the eight functions in the eight fixed positions of the Model A refers to one of the 16 types.

The Butterfly Model is a rather dynamic model: it does not describe a fixed structure of personality but the dynamics which exist in the psyche on the basis of the psychodynamic oppositions. Knowing the psychodynamics from the perspective of Associative theory makes it easier to understand the nature of personality, the existing imbalance and personality conflicts as well as to determine the psychological type of any person.

The Butterfly Model shows consistency between the personality theories of Freud, Jung and Augustvinchiute by establishing the connection between their theories and namely between the psychoanalytic approaches and Socionics’ typology. It shows that the 16 types have something in common as they can be differentiated as four TPE types at a more general level of personality typology as well as the same 16 types can be described at the level of sub-types.

Traditionally, the sub-types were derived in Socionics theory from the functions of the block Ego in the Model A and namely from the base and creative functions which take the first two positions in the Model A (Meged, Ovcharov). People of the same type are differentiated on the basis of the more prominent qualities referred to in one of these functions. The descriptions of sub-types based on this approach are fairly similar and therefore it is not always easy to understand which sub-type the person belongs to. And this is understandable. It is simply not possible to describe the sub-types from this perspective more clearly as it would be a chance to describe actually not subtypes but the two different types.

To be consistent with Model A, the Creative function is always subordinate to the Base function, otherwise it would refer to a different type. To determine your sub-type just on the basis of the descriptions which do not show clear cut differences is surely not an option. However, this approach to understanding the sub-types was very popular until the new alternative approach was introduced. In Socionics’ circles, the theory of sub-types (system DCNH) developed in the School of Humanitarian Socionics under the management of Gulenko, is widely known. (14) Apparently the Butterfly Model has similarity in structure and in semantics with the system of the subtypes DCNH. The TPEs correlate with Gulenko’s subtypes as follows: Ego – D (dominant), Superego – N (norm), Superid – H (harmonised), Id – C (creative).

The TPEs are also correlate semantically with the typology of the temperaments of Hippocrates (460-377 BC) and with Socionics’ temperaments of Gulenko. Thus, Egotypes are correlated with the dominant subtype, the “linear-directed” temperament or the choleric temperament. Id types are correlated with the “creative” sub-type, the “flexible and speedy –motion” temperament or the sanguine temperament. Superid types are correlated with the harmonising sub-type, the “receptive- adaptive” temperament or the melancholic temperament. Superego types are correlated with the “normative” sub-type, the stable temperament or the phlegmatic temperament. The chain of TPE associations with the different phenomena may be continued. For instance, the associative theory connects TPE with the time (morning, noon, evening, late evening night), with the seasons (winter, summer…), musical preferences (rock, blues, jazz…), with the description of kvadras (another way of grouping of the 16 types) and so forth. TPEs are expressed in nature and in everything we do, because people are a part of nature.

From the perspective of Associative theory, it would more reasonable to derive the sub-types from the range of the other 15 types left. It does not mean though that absolutely any type could be potentially your sub-type as there is the natural predisposition not just for type but also for sub-type.

The sub-type in Associative theory is derived from the opposition of the two most evident TPEs in the psyche of a person and namely from the compensatory opposition. (For clarification of the concept of the sub-types we should refer only to the six basic oppositions and avoid more subtle and complex ones.) The compensatory TPE consists of the four types and the one that shares the same two functions (intuition, sensation, feeling or thinking) in the block Ego of the Model A would be the most suited as a sub-type.

If you will or you have tried to type anybody yourself, you will notice that people often have in mind at least two very similar types between which they cannot choose. These two types in question are usually reflected in the opposition and can be referred to as a leading type and compensatory type ,or as a type and a sub-type. There is another way of deriving the sub-type in Associative theory consistent with the one I have just described above but this will be described separately in a different article.

The Butterfly Model on the development of personality

According to Butterfly Model, personality has the following stages of development, which can be associated with the development stages of a butterfly:

1. The egg of a butterfly is associated with the development of a baby in the womb of the mother and with the TPE Superid. Psychological types, whose programme functions are the same as the function of this TPE (Si, Ni), will especially value individual comfort and protection from external influences.

2. The Caterpillar stage is associated with the period of rapid development of a new-born child and the TPE Id (Se, Ne).

3. The Pupa symbolizes the transition period: the end of childhood and the beginning of the teenage period, which is linked to a teenage crisis and stepping into young adulthood. The transformation of a child into an adult is related to the TPE Ego (Fe, Te).

4. The Butterfly is associated with productivity, self-realisation, self-confidence, wisdom and stability of mature adulthood as well as TPE Superego (Fi, Ti).

5. Old age is linked to the weakening of vital processes, withdrawal from active life and responsibility, by growing dependence on others and to the TPE Superid (Si, Ni). This is the stage of preparation for the afterlife.

6. Death and Judgement Day. The “Dark Force” has the right to take away the “bad” soul into the “reign of shadows”.

It is possible to assume that the culpable soul finishes its development at this stage. If a soul is forgiven, it continues to develop and the seventh stage begins in the afterlife. Maybe it is not by chance that Muslims have the sacred ritual of walking around the Kaaba seven times counter-clockwise. The Kaaba building is covered with black silk and resembles the Socionics symbol for the function of applied or extraverted logic.

The description of the development of personality in time suggests that changes will occur both at the level of the physical body (quantitative and qualitative changes) as well as at the level of consciousness. That is why I would like to consider the differences between the forms of consciousness:

By analogy with the Socionics theory, the Butterfly Model associates judgment with rationality and consciousness, and perception with irrationality and sub/unconsciousness. According to the model and in accordance with some other theories, for example the Freudian theory, conscious functions stem from unconscious functions. Thus, it is possible to assume further that conscious functions return from the consciousness to subconscious level and conclude their way in the unconsciousness as in the bank of the information storage, where it is further transformed and is delivered back into the consciousness in a new form when it is needed or during sleep at night.

To the existing concepts of collective and individual unconscious described by Jung I would like introduce the new concepts of the collective and individual consciousness, which are the mutually complementing forms of consciousness. Changes in consciousness can be examined at two levels: at the given moment and in time. The mechanisms of a change in consciousness at the two different levels may be similar if not the same. The difference must be in the results of these processes. Changes in consciousness at a specific moment do not usually leave a deep track and have a temporary nature. The repetition of the processes occurring over time can lead to more stable changes in consciousness , both positive and negative.

The Collective Conscious (CC) is our collective knowledge, which is the experience of generations preserved in books, traditions, culture, legislation and so forth. Obviously CC is in the process of a constant renovation. The Collective Unconscious (CU) is our inheritance from previous generations, which have left a track in our psyche in the form of images and ideas which are universal in nature.

Individual Consciousness (IC) relates to self-realization as the subject, separate from all objects. Self- realization entails the awareness of the individual flow of consciousness and self-perception as a rational human being, capable of reflecting the surrounding reality in symbols, mental and sensory images. Individual Unconscious (IU) corresponds to the retention of our personal experiences and knowledge, which were forgotten, ejected by the conscious into unconscious mind or did not have sufficient energy to reach consciousness and therefore remain perceived, but not registered .

Model A is used in Associative theory in a slightly different form – in a shape of a butterfly. That means we structure the eight positions for the eight functions differently without changing the meaning of them. The restructuring of Model A in the shape of a butterfly is aimed to emphasize the close links between the functions working in pairs as sharing one channel. This reflects on the link between the four psychological functions described by Jung and eight functions described by Augustinavichute.

The horizontal channels of the Butterfly Model connect the functions which are opposite to each other on the dichotomy of extraversion-introversion. The left side of the model belongs to the mental block (conscious) and the right side to the vital block (unconscious). In the two top channels are the functions of the Ego block (on the left) and the functions of the Id block (on the right). According to Model A, these blocks are the strongest in the structure of a psyche.

Shall we examine the workings of the model for the type INTJ (introverted, intuitive, logical, rational)?

Ti…………I………….Te
Ne………I….…….Ni
Se.….I…….Si
Fi………I………Fe

Picture 4. Model «Butterfly» for LII/INTJ (Robespierre).

It is possible to assume that information enters the programme function (Ti) from the limited function (Te) from the direction of the Id block. The Ti-Te channel is the programme or base channel in the model which is also characterized as independent (not a contact one) compared to the other functional channels. The independence of this channel means that the person does not need as much support in the collection of information from the outside world and relies on his/her perception. The flow of information occurs in a direction from the outside towards inside — into the psyche. It is an “introverted” channel.

It is possible to assume that Te as an informational aspect activates and attracts attention of the programme function Ti at the level of perception – the subconscious level. This process is automatic, it does not require special effort. From the Te to Ti, information is transferred further to the channel Ne-Ni, which is active, dependent (a contact one) and, to a larger degree, conscious. This is the second channel in the model of INTJ, named creative due to the second creative function. The Ne-Ni channel is more extraverted in nature as it delivers information into the external world (direction from the subject to the object or from the inside towards outside). The produced information is directed, first of all, towards an active change in the external world.

At the bottom of the model are the Superego blocks (on the left) and Superid (on the right), which play a complementary role in the informational metabolism or, in other words, in the functioning of the psyche. Information in these channels moves from the suggestive function (Fe) to the role function Fi in the role channel Fe-Fi. This functional link is active, dependent and, to a large degree, conscious. This functional channel actively collects information from the outside world (external collection) which is then transferred to the sensitive channel Se-Si. The direction of information flow occurs towards the internal world of sensations in the ENTJ type. Opposition Se-Si is independent and less conscious. The so-called “third” channel processes and issues information to the inner, deeper level of the psyche. As a result of this process, an individual’s consciousness in the area of sensations develops through personal experiences but is unable ever to reach the high level of expertise of the first, base channel Te-Ti. The knowledge gathered is of great importance for the individual him/herself (internal production of information) but is not for sharing with others as such but rather for self-improvement. The information flow is directed towards him/herself.

It is possible to examine a gradual change in consciousness in the light of the gradual development of personality from the perspective of the Butterfly Model. The development of a human baby starts before birth and is associated with the TPE Superid. It is possible to suggest that at this time the process of the formation of collective unconscious (CU) begins, which will determine in many respects unconscious tendencies and preferences of a future person. With the birth of a child the subconscious TPE Id comes to power, which is governed by the principle of pleasure. In this period, the individual consciousness is formed by means of active interaction with the environment. A child learns to separate himself as a subject from the surrounding objects.

The next development stage of consciousness is associated with the rapid development of the TPE Ego. This period begins in adolescence and slows down when the person approaches mature adulthood. This period is characterised by the active gathering of collective consciousness (CC) and the simultaneous production of the individual consciousness (IC). This means that the person simultaneously examines and changes his environment in accordance with his/her perception of reality. This is an active and productive period in the lifetime of a person.

The Superego stage is associated with the phase of maturity and wisdom. By this time, the person has gathered a large individual experience (IC) and possesses sufficient knowledge about the world around him/her. (CC). At the Superego stage, the deeper search for the meaning of human existence and the purpose of life begins. Personal values are reviewed as the person realises that if he/she wishes to change something in his life, he/she has the chance to do it now as it may not be possible to do it at a later stage. The desire to change the personal situation radically may appear very realistic. The person may start to pay extra attention to the satisfaction of his/her spiritual needs. Changes can be on a surface or they may be deep in nature and include changes in career, in place of residence, in family status, etc. The search for the true Self and the realization of former mistakes contributes to spiritual correction at the later stage in life. Knowledge about spiritual improvement is the sacred knowledge, which is transferred from generation to generation in the form of spiritual customs. As a result of these processes, Individual Unconscious (IU) is formed at the Superego stage as a philosophical position or belief, which the person trusts and follows.

Superid energy is linked not just to the pre-natal stage of development but also to old age, when the person becomes more and more dependent on others for the maintenance of their life. During this period the partial loss of individual and collective consciousness may happen. This is a natural preparation for further transformation of consciousness after death. The loss of the physical body does not mean, however, the total loss of consciousness or of the individual psychic energy. Together with the concept of the human organism as a dynamic system, which develops in accordance with the laws of physics and chemistry, Freud also used the law of energy conservation as the theoretical base for his psychoanalytical theory. The energy as mass cannot be destroyed according to this law, but it is only transformed: “The law of conservation of energy – the fundamental law of nature — states the fact that energy of the closed system remains in time. In other words, energy cannot arise from anything and cannot disappear anywhere — it can only pass from one form to another.” (15)

Conclusion

The Butterfly Model lays the foundation for the development of Associative Socionics and the integration of Socionics theory into psychoanalytical psychology as well as alternative therapies. From the perspective of Associative Socionics, it is possible to realise that subjective preferences and motives are not as chaotic or accidental in nature as it may seem at first glance.

The saying: “To taste and colour , there is no comrade” reflects the past but not the future of Socionics and personality typology in general. The Butterfly Model indicates a deeper link between human beings and nature at the level of energy-information metabolism. The subjective preferences of people in colour, music, art, etc reflect the objective laws governing the development of their subjective world. The inner motives are the product of their individual psychodynamics, which can be examined from the perspective of Associative Socionics in more detail in future.

References:
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Olga Tangemann 2008 © Associative socionics