Basic ifu* (IuFuAc)

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The ifu* is very similar to the if*u, [IuRcUu] whom we will discuss below, except that he is potentially more capable of genuine creativity and imagination. A primary problem of the primitive IFA is that he is an object of considerable interest to others and, unlike the IRA, very sensitive to these involving attempts. If he desires his intimacy and auto-sensuality, he must defend strongly against social-interpersonal distraction. Thus, the negativism and social defensiveness of the ifu* is consistently greater than that of the if*u*. [IuRcAc] This insulation against social distraction is the primary characteristic of the ifu* adjustment. The ifa [IuFuAu] is aware of his vulnerability to distraction or, at least, to his suggestibility and tendency to follow social stimulation. When he desires to isolate himself, he must ensure against the possibility of distraction by becoming seclusive and withdrawn. The ifu*, however, manages to develop built-in defenses and, in effect, can exist as a contemplative, thought-involved person even in an environment that is rich in social distraction. It is this ability that causes this adjustment to be insulated.

The schizoid character of the adjustment is obvious. The ifu* tends to be a preoccupied person who finds psychological satisfaction in his own mental activity. He lacks the precision and discipline of the e*fu, [IcFuUu] for he is mentally spontaneous and imaginative; he has considerable range and versatility in his mental activity. Religious and philosophical attitudes, often with a mystical or abstract quality, and artistic creativity of all sorts are common in individuals from this cluster. Visions, intuitive judgments of an abstract nature, and psychic phenomena of all kinds are possible and occur frequently. This cluster may include people who range from being highly abstract religious and moral philosophers to self-involved and insulated schizophrenics.

The primary difference between the ifu* and ir*u* [IuFcAc] adjustments lies in the conscience, or emotional control, of the ifu*. The ir*u* [IuFcAc] is primitive and individualized, while the ifu* will sublimate or displace his primitive autistic tendencies into socially appropriate channels. The symbolism of the ifu* is usually interpretable because it has social meaning, although this meaning may be extremely devious and highly esoteric. Phobias, compulsions, and fetishes are more likely in the ifu* than in the ir*u*. [IuFcAc] Incantations, rituals, and superstitions are not only of great interest to the ifu*, but the originators of most of these are also ifu*. The soothsayers, oracles, and prophets of the past, and the primitive witch doctors of the present, probably come from this cluster.

The ifu* and ifu [IuFuUu] patterns are also very similar; the primary difference is the extreme social negativism of the ifu*. The ifu [IuFuUu] has little need to defend against social involvement and interaction for, in most cases, he is left alone to develop as he pleases. The ifu*, in contrast, must deny interaction, often by becoming deliberately unconventional and even uninviting. The need to wear sackcloth and ashes, to affect strange ways, to flout convention, is more likely to occur in the ifu* than in the ifu. [IuFuUu] Some religious orders that prescribe vows of silence and a truly cloistered existence has been developed by ifu* individuals as a means of maintaining their intimacy and mental freedom. The average successful member of such groups is likely to be an ifu, [IuFuUu] while the leaders are more apt to be ifu*.

Material and worldly things have little value or attraction for the ifu*. Spiritual values, for them, have real meaning and substance. Obviously, this is not necessarily a psychotic, or even abnormal adjustment. There are those who are attracted to a cloistered life for abnormal or psychotic reasons, but they can rarely adapt in a satisfactory way. The interest of the ifu*, in Zen, existentialism, transcendentalism, or transmigration of souls is real and mature. Intellectual level, life experience, and opportunity for training are all important in determining the effectiveness of this adjustment; the ifu*, with average or below average intelligence, tends to become confused, frustrated, and tense. Drug addiction is not uncommon among spiritual satisfaction in drug effects. Tile Confessions of an Opium Eater and, to some extent, Tile Doors of Perception are products of the ifu* adjustment. Many religious rites involving the use of mescaline or mushrooms find their origin in the need of the ifu* for mental activity. The Ic finds this very threatening; the Ec may find it intellectually interesting, but experientially unpleasant.