Energy-bias psychology (typology)

To increase self-awareness and knowledge of "Natural" or "Partial" man, our lower (but nevertheless real) nature, Timeless Education offers and employs a typology to better analyze its mechanisms. This "bias psychology" or Energy-type model is part of a larger psychological model that aims to improve the already existing psychological models. Other important elements are Timeless man, Masked man, and the levels of consciousness in the Wisdom or Evaluation Compass.

Stereotypes recur in every generation precisely because of the existence of types and are also evidence of them. Having knowledge of types means having knowledge of that bias (partiality) and "programmed nature" we are born with, which can increase awareness of people's different elicited wills or instincts that often end up in conflict. The instincts cause about 33 percent of our actions and limits free will or self-control. The other 66 percent of our actions are caused by accidents, or circumstances, and cultural hypnosis. The percentage may vary depending on how receptive the instinct is to cultural hypnosis (or not) and other factors. I include encounters with others as accidents, since we do not choose our parents, siblings, children, classmates, people at the pub, etc., and thus do not choose how they affect us until we have achieved Timeless man.

It is good (if not necessary) to know about human types since it facilitates a more realistic self-image and it increases self-awareness: what elicits your will and what in others it clashes with. It promotes necessary complexity in the perception of human beings which is otherwise often reduced to gross and simplified generalizations. It reduces misinterpretation of other people's behaviors and allows you to communicate with them more effectively and sincerely. It makes you more prepared and resistant to other people's unpleasant manifestations. It makes it easier to help others by often identifying their problems faster. It makes it easier to find your purpose or life calling that provides you with a greater sense of meaning and satisfaction, while also providing you context to understand how you fit into humanity "as an organism." And it reveals hidden mechanisms behind cultural expressions and phenomena, including many recurring societal problems – making the use of the Evaluation Compass more powerful.

The differences in the types are in fact necessary complements in a law-governed system of reciprocal maintenance. Our energies always run on our bias as fuel, but at full health and increased understanding we neither take them nor other people's energy-bias as seriously, and instead perform our varied functions in the organism of humanity much more effectively and with a greater interest in others. Otherwise, we just keep turning our own energies into ideals.


Psychosis-hylomorphisms
Timeless Education's more precise terminology for our partial individual nature – our "instincts" or energies – is "psychosis-hylomorphism." The use of a new word or term that does not have any previous associations, and also includes the combination of mind and body, is necessary in order to reduce confusion since character traits and energy patterns are also connected with a person's appearance and bodily constitution. Hence Psychosis (meaning "soul"), hylo (meaning "material, substance"), and morphism (meaning "form, energy").

But psychosis-hylomorphisms can also be called "energy patterns," "character phenomena," "instincts," "soul-tropisms," or simply "bias" (partiality) for the sake of simplicity. Usually, this is what people refer to as "will" and thus constitute the fundamental problem in society along with ignorance and accidents. Psychosis-hylomorphisms constitute our specializations or functions in the organism of humanity, which must be understood and admitted as reality. Even though a big part of the great struggle is between Timeless man (objective clear-sightedness) and psychosis-hylomorphisms (innate bias/partiality), they must still be accepted and become useful through knowledge and awareness. Not be demonized.

If you are already familiar with the theory behind this model, you can go straight to the detailed information and descriptions of the primary human types:


   Fiduciam    Magnitudinem    Abstractum
   Misericordem    Urbanum    Libidinem
   Meritum    Corpus    Exitium


These pages will contain the latest updated information, so if something should differ noticeably from what I have said or written about the psychosis-hylomorphisms previously (including examples of the primary types or their configurations), the information on this blog should have priority.

Although the 81 configurations are actually the true types, the categorization of types is easier if they are divided along the psychosis-hylomorphism that is primary in the individual. Since "types" can only be categorized along some kind of hardwired instinctual mechanisms, not someone's whole nature or personality, it is better if people describe themselves based on an analysis of these mechanisms rather than to search for a full personality description that gives a complete assessment like a horoscope. A sensible and useful typology must inspire active self-analysis and self-observation, not passive identification with a description.


The theoretical and conceptual structure of the model
The types and psychological traits are based on energies, just like everything else. Virtually all typologies and psychological theories stem from the same source, namely ancient metaphysics; the origin of the numeral system; an ancient regulating principle that revolved around the numbers 3 and 4. But misinterpretations and theoretical additions often occur, and can get in the way of what are obvious observations by covering them with imaginations. So in the end, the psychological theories and models have become different. My model is a new synthesis that aims to correct, improve, clarify, simplify, and replace the other models.

My complete psychological model includes a transcendent and universally authentic I or Self (Timeless man); three fundamental energies for the life force with nine subcategories that can be called "patterns" or "instincts" (psychosis-hylomorphisms); an outer layer corresponding to the biological body and genetics; false identification in the form of cultural hypnosis; and seven levels of consciousness showing our psychological or spiritual maturity. And all this in combination determines our personality, what makes us unique, like the fingerprint.

The mechanism behind types – recurring energy patterns – lies in the three basic energies of the life force and their subcategories. These energies are less unique aspects of us, since they can be categorized, unlike the personality or genetics, but are at the same time not what can unite us as a species since they are not universal for each individual. In other words, human types are not personality types or genetic types, they are higher (unexplained) energy types – different human-species defining instincts and suitability that are not inherited from parent to child. The personality, however, usually resembles the personality of those of the same energy type, so I think this is what most people mean by "personality type." But I want to be more clear in my language.

The three basic energy types are based on mental-fantastical energy (conceptualization, non-conventionality and escapism); social-anxious energy (sensitivity, adaptation, and people-orientation); and vital-desensitized energy (physical action, robustness and sensory-motor orientation). Their symbolic analogy is found in the man (mental-escapistic energy), the woman (social-anxious energy), and the child (vital-simplistic energy). These fundamental categories are supported by timeless principles (see the tool A-Ω-X-Ω) and have historical antecedents in most psychological and typological systems. They do not always match precisely, but the following table shows the closest analogical equivalent.


      Mental-fan. energy    Social-anx. energy    Vital-des. energy
   The Brain    The cerebral cortex    The Limbic system    The brain stem
   Sigmund Freud    The superconscious    The conscious    The subconscious
   Carl Jung    Thinking/Intuition    Feeling function    Sensation function
   Plato    Reason    Temper    Appetite
   Hindu yoga    Buddhi (intellect)    Manas (higher emotions)    Chittha (lower emotions)
   Classical elements    Fire    Air    Water/Earth
   Humorism    Melancholic    Sanguine    Phlegmatic/Choleric
   Temperament (FET)    Mental    Social-verbal    Motor-physical
           


The technical terms for these basic types are Sapientiam, Gratum, and Morem – which can simply be called Wisdom Type, Love Type, and Custom Type. In the case that "Wisdom Type" and "Love Type" sound too flattering (if the individual happens to be a fool), the nicknames can be replaced with "Non-Conventionality Type" and "Affectation Type", or "Escapism Type" and "Dependent Type." "Custom type" usually fits as it is more neutral, but can also be called "Rigid Type," "Desensitized Type," or "Motor Type." The former nicknames mostly refer to what the basic types value and have relative natural talent for, not necessarily what they have mastered.


The characteristics of the three basic types can be described as follows:

SAPIENTIAM
Mental power that contributes to society with conceptualization, visions, invention, questioning, philosophy, analysis, research, exchange of ideas (debate), dissemination of information, etc. Non-conventionality, avoidances, and problematization as a result of their own inner values – i.e. the true meaning of the term "introversion." Escape from reality and drawn to the inner world with avoidance of non-stimulating routine work or what does not conform to their own ideas. Difficulty in staying on earth and living in the present. Get problems through avoidance, impractical ideas and eccentric principles. Unexpressed sensitivity. A need to know and to walk outside of established systems of values. Focus on ideals, higher meaning and fantasy. More difficult to impress. Thinking and pleasure in ideas for their own sake that prevents physical action or taking external norms for granted.

GRATUM
Social power that contributes to society with caretaking, affection, empathy, compassion, enthusiasm, entertainment, sociability, changeability, conversation, etc. Plasticity, shapeshifting, role play, affectation and merging with others or with things as a result of weak or empty/"incomplete" (anxious) interior, which thereby often borrows values from the external; from subcultures or the culture's norms, experts and trends they want to fill themselves with – i.e. social extraversion. Expressiveness, agreeableness, seductive pleasing, coaching, showing off and manipulation through emotional expression and display of moods. Increased possibility of neurosis with difficulty being filled. Get problems through clinginess, abandonment of themselves for others, and demands for love or attention. Takes it harder when criticized and has more fear of abandonment or exposure. Attracted to people. Focus on relationships, fulfilling roles, devotion, or various forms of mastery.

MOREM
Physical power that contributes to society with provision, endurance, body work, assertiveness, concrete action, craftsmanship, confrontational power, preparation of food, the basic necessities of life, etc. Not as socially extraverted as the Gratum-types, but still mostly turned outward in terms of attention, action, and imitation of cultural norms. Routine, taking responsibility, practical orientation, tradition, habit, rigidity, and distraction in the outer world to avoid complex thoughts and feelings. Simplicity with intolerance towards complexity and psychological problems. Get problems through ignorance, by maintaining the status quo, and by avoiding having problems. Cognitive obscuration and thick-skinned desensitization that cause them to suffer less and thus also to question less. Less doubts that makes it easier for them to become assertive in action.

Each basic energy is in turn polarized and divided into three parts through a reflection of the other two energies in each sphere together with a localization:


+
-
   Mental sphere (+)
Mental energy's localization
"exploratory energy"
Social energy's reflection
"discerning energy"
Vital energy's reflection
"contemplative energy"
   Social sphere (∞)
Mental energy's reflection
"compassionate energy"
Social energy's localization
"advisory energy"
Vital energy's reflection
"erotic energy"
   Vital sphere (-)
Mental energy's reflection
"constructing energy"
Social energy's reflection
"stabilizing energy"
Vital energy's localization
"demolishing energy"


Mental energy is polarized in curious, idealistic energy (the localization); and contemplative, thought-digesting energy (the reflection of physical energy); with questioning, discerning energy (the reflection of social energy), as balance.

Social energy is polarized in sensitive, empathic energy (the reflection of mental energy); and love-passionate, erotic energy (the reflection of physical energy); with people-oriented, advisory energy (the localization), as balance.

Physical energy is polarized in constructive, driven energy (the reflection of mental energy); and primitive, demolishing energy (the localization); with stabilizing, conserving energy (reflection of social energy), as balance.

The result is a manifestation of nine distinct instincts or primary energies that give rise to character phenomena on three levels. The names of these primary psychosis-hylomorphisms are as follows:


+
-
   A: SAPIENTIAM    Fiduciam    Magnitudinem    Abstractum
   X: GRATUM    Misericordia    Urbanum    Libidinem
   Ω: MOREM    Meritum    Corpus    Exitium


On the map or model, "+" represents the higher principle (concepts, ideals, complexity); "-" represents the lower principle (simplicity, raw nature, coarsening); and "∞" represents the mediating principle (adaptation, equilibrium, restraint). The three levels, in turn, reflect how these principles or qualities express themselves in the abstract sphere (A), in the concrete sphere (Ω), and in the social sphere (X) as we have established in the previous diagram. This also helps to retain in memory that, for example, idealism and complexity are strongest in the upper left corner (Fiduciam, Misericordia and Magnitudinem) while simplicity or "raw nature" is strongest in the lower right corner (Exitium, Libidinem and Corpus). Abstractum and Meritum are mixtures of these, something that Urbanum can also be said to be to some extent, but are closest to their respective sphere: Abstractum is driven by simplicity but is intellectual and complex; Meritum is driven by ideal activity but is one-sided; Urbanum is driven by both but uses it for social or specialized mastery.

It can also be said that those under "+" want to improve and be good and saintly; those under "-" want to consume, devour and live in the moment; and those under "∞" want to stabilize, avoid problems and adapt to something. It is difficult to divide them into categories with common traits, since, as mentioned, there is a marked difference between all nine instincts. The configuration then obscures these categories further, since they can be reinforced with secondary instincts in the same vertical line, or be dampened with secondary instincts in the opposite vertical line, etc. Generally speaking though, it is easier to summarize the similarities of the energies in the same horizontal sphere than those in the same vertical column. A more detailed description of these instincts thus becomes necessary, but on this introduction page it can only be brief.


The first three psychosis-hylomorphisms belong to the mental-flighty sphere and are classified as Sapientiam-instincts:

Traction towards ideas, idealism and fantasy (imagination, the fantastical, and pleasant perfection) is central to the localization of mental energy. The first instinct, Fiduciam, is thus idea-focused, curious and openminded energy supported by a fantasy-prone mentality that increases psychic receptivity, researching spirit, and focus on mental things as protection from uncomfortable physical things – especially against physical burdens and threats to freedom of thought. It can also be said that the localizations have higher energy than the mixtures, which would explain why people of this type tend to be more restless and well-balanced in talents and abilities than the other two Sapientiam-types. This instinct is somewhat related to the trait "Openness" in the Five Factor model. If the Five Factor model's personality test shows high Openness (especially if the individual is not a Sapientiam-type), the individual probably has the Fiduciam-energy at least in their configuration. If the Fiduciam-energy is primary, the individual is both a Fiduciam-type and a Sapientiam-type. Stereotypes include inventors, professors, journalists, film directors, hippies, quacks. What they contribute with to the species is primarily inventions and dissemination of information.

Desensitized and devouring impulses are central to the localization of physical energy, and when this is reflected in the mental energy, the result is desensitized chewing on experiences, ideas, etc., that wants to focus inwards to reach satisfaction and substance. The second instinct, Abstractum, is thus meditative and contemplative energy supported by a maximum of inwardness, reduced physical energy (incl. reduced external desires or enthusiasm) in favor of intellectional energy and exhaustive abstract extraction that replaces life with a mental independent absorption that can be experienced as indifference. This instinct is somewhat related to low Extraversion in the Five Factor model. If the Five Factor model's personality test shows low Extraversion, the individual likely has the Abstractum-energy in his or her configuration. Stereotypes include philosophers, loners, cartoonists, awkward nerds, and shy, passive people who go unnoticed. What they contribute with to the species is primarily patience and a searching for substance.

Adaptation and social or personal mastery are central to the localization of social-anxious energy, and when this is reflected in mental energy, the result is adaptation and mastering along ideas and ideals that are sought out rather than the prevailing social situation. The third instinct, Magnitudinem, is thus ideal-seeking, discerning, and questioning or "challenging" energy supported by interest in ideas, a need for facts, strong superego and worship of grandeur which increases thinking in opposites (black and white), self-judgments, guilt, and aggressive intolerance towards ambiguity. This instinct has no clear counterpart in the Five Factor model but is rather low on Agreeableness and Extraversion. Stereotypes include conspiracy theorists, whistleblowers, angry nerds, "rationalists," fanatics, lone justice warriors. What they contribute with to the species is primarily questioning and exposing corruption.


The next three follow in the social-anxious sphere and are classified as Gratum-instincts:

The fourth instinct, Misericordia, is highly sensitive and empathic energy that often becomes critical and finds a lot of things to be awful, unloving, and vulgar. The mixture of mental energy with social-anxious energy makes them resemble Magnitudinem with a lot of self-criticism in front of ideals, but with greater extraversion (dependency on the external for happiness) and inner anxiety/emptiness so that they feel more inferior and dependent on others. A high sensitivity that is also supported by a strong superego and leads to squeamishness, inhibition, protest or fixation on the problem of suffering and injustice. This instinct is related to high Neuroticism in the Five Factor model. Stereotypes include radical feminists, social justice warriors, dramatists, suffering artists, victims of bullying, the "oversensitive." What they contribute with to the species is primarily empathy and a counterpoint to insensitivity.

The fifth instinct, Libidinem, is passionate and pleasure-seeking energy with strong desires that replaces awareness with romanticized fantasies and impatient impulsiveness to reach them immediately. The reflection of the primitive, physical energy in this social-anxious instinct makes them more careless, audacious, selfish and scandalous which is also supported by inner worry and emptiness they want to fill like the other energies in the Gratum-sphere. A partial desensitization that makes them covert "rebels" disguised by an adaptive social mask. This instinct is related to Extraversion and Neuroticism in the Five Factor model. Stereotypes include beautiful bimbos, fashion models, needy women, actors, hedonists, party animals. What they contribute with to the species is primarily love, passion and festivity.

The sixth instinct, Urbanum, is socio- or expertise-oriented and verbal energy with a need to be liked and be acknowledged through competence, intelligence and good presentation that often trivializes cultural questioning in favor of its expectations and an accommodating neutrality. Adaptation, agreeableness, expressiveness and special domain mastery as a result of inner anxiety/emptiness is, as stated, central to the localization of social energy (as well as a certain prudence). The localization also gives them higher energy than the other two Gratum-types, which often shows itself in a more dominant, restless and driven character. This instinct is related to Conscientiousness, Agreeableness, and Extraversion in the Five Factor model. Stereotypes include entrepreneurs, coaching experts, medical doctors, therapists, comedians, entertainers. What they contribute with to the species is mainly social resourcefulness, helping out, and verbal ability.


The last three follow in the physical or vital-desensitized sphere and are classified as Morem-instincts:

The seventh instinct, Meritum, is constructive and venerating energy supported by a desensitized, simple, primitive, and subconscious psychology that transforms raw drives into fixing problems, get respect, achieving superiority and driven worthiness, have order, and take responsibility to justify these impulses into something constructive. The reflection of the mental energy's idealism and pursuit of a higher order of things lies behind this transformation of primitive energy into an attitude of wanting to raise and educate others. This instinct is related to Conscientiousness and low Openness in the Five Factor model. Stereotypes include aristocrats, liberal feminists, elitists, teachers, strict women, politicians. What they contribute with to the species is primarily orderly activity and great drivenness.

The eighth instinct, Exitium, is devouring and demolishing energy supported by a desensitized, simple and subconscious psychology with strong primitive impulses that do not like limitations imposed on their will and often gets a kick out of madness. Desensitized/coarse and devouring impulses are, as stated, central to the localization of physical energy, and with high energy also follows violence, independence and extremism with a lack of maturity in their harsher minds, which, in the localization, is not dampened by idealism or social needs. This instinct is related to low Agreeableness in the Five Factor model. Stereotypes include extremists, criminals, revolutionaries, cult leaders, tyrants, hard rock musicians. What they contribute with to the species is primarily risk-taking and revolutionary spirit.

The ninth instinct, Corpus, is stabilizing, rock-solid and enduring energy supported by relatively desensitized but at the same time soft-hearted, simple and subconscious psychology with neutral impulses that want to support and fill or protect others due to a possible identification with the needy (despite not appearing to be needy themselves). It seeks participation, routine, normality and minimal friction over status or self-will. The mixture of social-anxious energy with physical energy makes them resemble Libidinem with a devaluation of awareness, tendency to want to protect or care for the weak, and appreciation of physical pleasures. This instinct is related to Agreeableness and low Openness in the Five Factor model. Stereotypes include farmers, fishermen, craftsmen, statesmen, workers, parents, good neighbors. What they contribute with to the species is primarily loyal labor and providing.


Configuration
Each human type is a combination of these nine instincts, where one instinct or energy from each sphere dominates; and one of these three is in turn primary (strongest) and the other two secondary (or "auxiliary"). These three primary energies that drives a person both blend into each other and create a distinct human type, which can make it difficult to separate them during self-analysis, but are also sufficiently distinct and contrasting that one can experience a clear shift from one energy to another during certain periods or circumstances in life. Especially if any of the three instincts is suppressed or ignored for a long time, or if something in the culture attracts and entices one of them to take over the motivational drive in the psyche. Strong internal conflicts can also emerge concerning what the individual "really wants" and how they should proceed. But overall, the strongest primary energy determines the limitations of the individual and of the other two instincts in life.

Thus there are nine different variants of each "primary type" depending on configuration. If someone is, for example, Fiduciam with Misericordia and Meritum secondary, we can say that this person is a "Fiduciam" with configuration FID/Mis/Mer. That is, I usually shorten with the first three letters of the name of the instinct (psychosis-hylomorphism). The order in which the two secondary instincts are written out does not matter. However, in conversation I usually say that such a person is a "misericordem-meritumic Fiduciam."

The power or influence of each instinct in the configuration can also vary from individual to individual. An individual can, for example, have 40 percent of his or her primary instinct and 20 percent each for the secondary ones (the rest of the instincts share the remaining 20 percent). Another may have 50% of their primary and 15% each for their secondary ones. A third can have 30% of their primary and 25% each for their secondary ones, and so on. The secondary instincts can also vary where one of them may be 25% and the other 15%. But for the sake of simplicity we do not talk about more than 81 configurations.


For more details and famous examples of the types, see links to the profiles further up in the text or various videos on the Youtube channel. For some guiding principles regarding the purpose, application and various safety measures that are important to keep in mind when the typology is studied, used, transmitted, developed, researched, and experimented with, see this list of principles.