Other Characteristic Traits And Psychodynamic Considerations

Fear is chronic in the Social 6. Fear of what? Fear of life, rejection, anger, conflict, shame, humiliation, self-expression, and existence. The "mundification," or the encounter with the environment, is a movement plagued by inhibitory episodes. The environment becomes annihilating and alienating.

Alienation

The "fearful" personality of social anchoring howls: "I get out of myself, my desires, and needs, to capture your expectations," "I focus on what you want from me," and "I become what you expect me to be."

In short, “I am you,” or “I am what you want me to be.” This results in alienation from oneself, adapting, normalizing, and adjusting to meet external expectations. One participant shared these introjected messages:

"Never be like your father." This was one of the phrases my mother repeated to me during my childhood. I gave up my father to earn her gaze and approval. Very normative and demanding, her love was conditional: "If you behave badly, I won't love you," "Be obedient to your mother." The list of introjects pointing in the same direction would be endless. I remember as a constant the environment of judicious tension and my mother's lack of acceptance toward my father. In this context, I lost myself—I was devoured. Today, I remember my father as a character that is not entirely real, a fictional figure, like someone from a story.

Personal power is relegated to adherence to norms and submission to authority. The annihilation of the vital permission to decide from one’s own sovereignty culminates in the fear of freedom. Instinct is renounced in favor of lofty ideals, resulting in an "exit from oneself" that renders the person a “foreigner” to themselves.

The Everyday

A contradictory global tone emerges, where either obsessive rigidity dominates or there is an alternation between order and relatively precise management with chaos.

Turbulent anxiety, restlessness, and alertness are omnipresent in daily life. There is no trust in the course of events: some catastrophic event is always anticipated. Chronic doubt adds to this paranoid ideation, as decisions do not spring from self-listening or connection with one’s inner space but from anxious questioning of the “correct” option.

There is a lack of permission to explore and to make mistakes (a natural learning process of trial and error). Inhibition, stemming from fear of not meeting expectations, generates chronic rumination.

Chronophobia

Time is experienced as a persecutory presence. "Materiality," or daily issues, is approached with little lightness. Practical aspects, such as economics and food, clash with lofty ideals, leading to an internal experience of time burdened by anguish. Arriving, not arriving, how to arrive... Time management is conflictive and lacks fluency. Clocks become heartbeats of demand.

Retentivity

Expenditure is often fraught with conflict, guilt, and a propensity for austerity, sobriety, and moderation—values shaped by messages absorbed from family and upbringing. Retentivity becomes a security mechanism.

This position is reinforced by a focus on the imperishable. There is a stark difference between habits associated with the mundane and the elevated, between the fleeting, secondary, and superfluous, and the ideal. Many permitted expenses are ensured to be "excellent" or durable: books, studies, travel, music, art, family needs, and obligations.

At one meeting, a mother shared that she did not allow her son to go on a graduation trip. He was the only one in his class who stayed home, despite being one of the best academically. “It seemed to me like a superfluous expense for his thirteen years. And he had not yet done any special merit beyond his obligation.”

Metaphysical Attitude and Taboo of Egoism

A "metaphysical" varnish, coupled with a propensity for sobriety, gradually forges a chronic attitude of austerity that results in daily renunciations.

In many cases, a blockage of permission emerges: an absence of the right to "give oneself" or at least significant difficulties, with a clear conflict between "ascetic ideals" and aspects considered superficial or banal.

Appearance, food (sometimes bordering on carelessness unless for the sake of others), and other daily material aspects are placed on a relegated, devalued, or ignored level.

Norm and Mimicry

A certain adaptability and mimicry in daily habits emerge in relation to groups or intimate bonds, making their customs more flexible—though the tone of characteristic austerity and sobriety remains.

A colleague admits: "I'm never in the habit of having a beer, olives, or wine for pleasure when I get home from work. It seems frivolous to me. I just feel like I don't need it. However, when I am in a bar with a group of friends or colleagues, I occasionally make the effort and go ahead and join in. Not as a reason to celebrate, but out of fear of rejection or not being accepted or loved, or to adapt to the customs of that group."

This metaphysical approach to customs—this "asceticism" that highly idealizes certain values while dissociating them from the mundane—ultimately excludes or minimizes the enjoyment of everyday life. This leads to a “freezing” of one’s needs, as they are deemed capricious or frivolous, and a lack of personal agency, which penalizes banal expenses. The result is automation, cold austerity, and rigid, forced sobriety.

The Omnipresence of Guilt

Guilt occupies an essential place in the daily life of this character. It is a primal, mythical, religious fault. In many shared cases, the ecclesiastical factor has played a major role—the severe gaze of the god of men. An annihilating, omniscient, almighty gaze that executes eternal sentences.

Raskolnikov Syndrome

Guilt has three phases: a preliminary stage (ruminating over possibilities in an indecision loop), the leap into the abyss of action, and a corollary where expiation joins rumination. What we could call the "Raskolnikov syndrome" (after the protagonist of Crime and Punishment) takes place, involving a fearful search for punishment for "crimes" committed or imagined—a source of profound suffering.

In a vertical energetic displacement, this mental character, who massively rationalizes conflicts, raises energy to a world of abstractions.

Self-accusation

Accusations for choices made, for what could have been improved, or for what was not achieved. Through numerous projections, identification with the aggressor, or unfiltered acceptance of external judgments, this character lives besieged by persecuting eyes. The contraction becomes chronic.

Guilt Addiction

A fundamental question concerns the management of guilt's suffering—guilt that is sensed, felt, and thought. From preoccupation to post-occupation, time endlessly rotates in circles. Anguish and regret precede any decision. The pressure and weight of getting it right, of doing the "right thing." Anguish and regret accompany decision-making, resulting in paralysis, compulsive action, or forced action. The jailer of conscience emerges: subsequent rumination sprouts. The terrible weight of responsibility invites, on numerous occasions, early punishment.

The Social 6 not only pays a price for the loss of the right to be or express one's strength but also finds that fulfilling desires, if it occurs, entails suffering.

Guilt and Overconscience

Inner conscience no longer serves as a silent witness but has become a jailer. It has ceased to be conscious and turned into "overconsciousness." Guilt emerges not only because it fails to avoid undue impulses but because it fails to meet what is absolutely due.

Oversized awareness leads to an excess of responsibility—or rather, an excess of "ability" to respond to external expectations, whether explicit, implicit, visible, or imagined.

The Fear of Freedom

The fear of exercising freedom, adopting one’s own criteria, or legitimately using healthy aggression and expressive self-assertion brings regret. With the norm not only internalized but embedded, any spontaneous act of dissent becomes a terrible transgression.

The eye of God and the eyes of human gods rest on the weight of history and mythical time (the fall from paradise due to original disobedience), combined with the autobiographical, emotional time of the individual, full of coercive slogans and scenes.

Feared and avoided, freedom constitutes one of the main taboos. Since disobedience implies probable exclusion, it is imbued with radical anguish.

In most cases, a continuum of concealment is observed—a "curtain" of neutrality in the face of the threat of freedom and all its possibilities. In this existential invisibility, conformism is systematic. It is safer to camouflage oneself within the group, in abstraction, in the dogma of faith, or behind leaders.

Primal Insecurity and Uncertainty

This character doubts both themselves and others. They suffer from the Cartesian syndrome of the "evil genius," a "paranoid" creation of a mind that powerfully questions both perceptions and reality itself.

They either plunge into the void of questioning, persistent doubt, and lack of trust or faith, or they eagerly seize "shortcuts" in the form of overvalued and secretly judged ideals, dogmas, or leadership along predetermined rails.

Sexuality and the Uninhabited Body

His is an uninhabited, alienated, disidentified body, where an energetic displacement generates devitalization, rigidity, and physical and psychic tension.

This alienation implies a distance from corporeal reality, a focus on the mental, and a disconnection from sensations, with the consequent unconsciousness of bodily experiences. Thus, the body is experienced as something dissociated: an energetic entity that emits signals that are more or less pleasant, that suffers symptoms, that is sometimes heavy and generally strange, expressing a torrent of incomprehensible and even threatening information.

Dark Sexuality

Different people report messages and maternal attitudes of deep rejection of sexuality. Explicit comments, faces of disgust, or more subtle attitudes, where the mere fact of having been conceived was already associated with a dark, sinful trance. At the origin, the shadows.

I experienced a rebirth: at my birth, I felt in my body my mother’s rejection for not having been born a boy. It seems to me that this distanced me from her as a child, and I only came to understand it a year ago.

This is how the enervated, contracted bodies appear, displaying robotic movements, controlled by a stroke of control by an ideal, rationalized self.

These stressed bodies, uninhabited by desire, walk on rails embedded in the codes of duty, before the obligation that devotion entails.

These de-eroticized bodies walk devitalized or are nailed to rigid stakes to avoid escaping the control of impulses and bodily sensations. They roam the space with "neutral" faces, like constrained automatons.

They avoid the energetic charge, the vital excitement (placing mufflers or mental distractors), and wander aimlessly, having lost the compass of their desire. Adapted to the environment, subjected to the ideal of austerity, they disperse in circuits of hyperactivity. Thus, an existence marked by the deactivation of enjoyment is being drawn.

From the background emerge the mythical primordial punishments, as well as a childhood maturation full of "scythes" cleaving the pleasure: from play to the enjoyment of sucking, crawling, pissing, shitting... exploring.

Civilizing laws are imposed on the legitimate assumption of pleasure, with praise for suffering, the compulsion to sacrifice, the ideal of work, and a life developed with the sweat of the brow.

Propensity to Ideals and Psychic Refuges

The idealistic orientation of this character gives his reality a quasi-religious theoretical quality. Deficit mothering, together with an effectively absent father (due to excessive normativity or emotional and physical absence), as well as the omnipresence of ideals and expectations charged with mandate, weave an absence of self, an internal emptiness that is connected with a primordial, radical insecurity. The mental refuge becomes a safe hiding place, a handle against that depth of helplessness.

My father sexually abused me, and my mother did not defend me. I didn't tell Mom about Dad because she was afraid of him and because he threatened to hurt her if I talked. It was many years of this; also, my dad went on trips a lot, a lot of absence, and when he was there, there was a lot of aggressiveness, hitting, scolding, and my mom did nothing. It's like having mom absent or perceiving her as weak, and this further distanced me from her.

Being the judge that I am, I wanted to behave, as if that would take away my dad's impulses. On the other hand, I greatly admired him for his intelligence. There was a lot of confusion in my affections, especially in my adolescence.

The "Disenchanted Forest"

The maternal affective rootlessness and paternal absence are filled with ideals and the values of the sense of duty, obedience to the rules of the social game, and compliance with the norm.

By being deprived of the delight and pleasant management of the basic issues of daily life, it loses its energetic and affective link with the vital flow. This loss of magnetism, this "exit" from the river of life, of materiality, of the vital body, devitalizes him and positions him in existential austerity, tinged with a lacking void, made of desert sand, resigned, resignation assumed.

This position implies emotional distance, disaffection, and derotation. A deficit of affective and pleasurable attachment causes routinization. In short, these quixotic walkers, obsessed with windmills, do not dialogue with the Sanchos, they cannot even see them (or learn from them). A dissociation is configured without any bridge that gives access, from the shore of ideals, to the basic delights of everyday life.

By being deprived of the delight and pleasant management of the basic issues of daily life, it loses its energetic and affective link with the vital flow. This loss of magnetism, this "exit" from the river of life, from materiality, from the vital body, devitalizes the individual and positions them in existential austerity, tinged with a lacking void made of desert sand—resigned, resignation assumed.

This position implies emotional distance, disaffection, and derotation. It creates a deficit of affective and pleasurable attachment that leads to routinization. In short, these quixotic walkers, obsessed with windmills, do not dialogue with the Sanchos; they cannot even see them (or learn from them). A dissociation is formed, with no bridge to connect the shore of ideals to the basic delights of everyday life.

Colonized childhood. In autobiographies, the maturing journey is full of blows to creativity. The abuses of power, where the adult appropriates the children's space, gradually impose correction, over-adaptation, and domestication. They are "killing" individuation and difference. Schools full of guilt-ridden messages and dictatorial behaviors seal the thirst for exploration and natural expression.

The distortion of consciousness. Consciousness, a beautiful beacon of lucidity, discovery, and illumination, stops exercising its loving, contemplative observation to become a severe court that exerts a suffocating pressure of selection and filtering. It becomes contaminated by the cascades of negative messages, which become introjects, and it turns into an agent of self-persecution.

Choices are not rooted in personal power, in the genuine force of need and desire. First, there is a castration, a withering of the possibilities that life offers, because the options are reduced: one must choose what is appropriate, what is due.

The inner struggle looms. The taboo of selfishness, with its undercurrent of self-loathing, inevitably leads to pain and loneliness. The "loss of the soul," and the associated emptiness, lead to a desperate embrace of reason, duty, and the God who is in Heaven, offering refuge in the desert of ideas.

The foundations of self-confidence are weakening, destroying the very essence of the supreme will, which resides in faith (in one's own perception, one's own criteria, and intuition). In short, self-invalidation and inner enmity generate huge cracks in the bridges that connect you to life.