Since white people never understand simple statements unless people of color repeat them ten times, let me say this again: racism is taught. Racism is not a belief pre-determined by biology, neuroanatomy, genetics, or anything else. Racism is how white supremacy manifests. White supremacy is the reason that white people are taught to be racist since childhood, and white supremacy is the reason everyone, including people of color, grow up embedded in a racist environment. White entitlement is maintained by the mechanisms of white supremacy. It propagates through imperialism, modern slavery, police brutality and other forms of state violence, incarceration, and even education. There is no excuse or explanation for racism other than white supremacy - no, working-class white people aren’t racist because of capitalism wreaking havoc on their lives; white women aren’t racist because of patriarchy; white LGBT people aren’t racist because of heternormativity; white disabled and neurodivergent people aren’t racist because of ableism.
That white supremacist groups are able to appeal to all these classes of white people who are marginalized on some axis is proof of white supremacy - even though these specific groups of white people may face some type of marginalization and even violence, they still align with their race because it affords them a facade of power. And look, this has been the case for hundreds of years. Poor Irish immigrants in the south (USA), who were quite literally seen as the dregs of Southern society, were not only still regarded better than black people, but they themselves celebrated that at least they weren’t grouped with black people. Unions and labor organizations routinely discriminated against black people, against East Asian immigrants, and against Jewish people - in fact, many of them were created to combat the onset of immigrant labor. Plenty of white feminist and white LGBT activists contribute their time to racist and imperialist causes and organizations to “empower” themselves. Similarly, if you’re going to tell me that I should excuse racist white neurodivergent people because “they don’t have the same handle on objective reality and are susceptible to being racist because of that”, not only are you inadvertently exposing your own ableism, but you’re also telling me that neurodivergent people of color don’t matter and that people of color should be “fine” with violence if it’s coming from a white neurodivergent person.
White neurodivergent people are not racist because of their home circumstances or neurochemical imbalances or developmental dysfunctions or symptoms of mental illness. They are racist because even they are socialized to be racist. White supremacy affords power to even the most marginalized white people because even the most marginalized white people will still gain the benefits of white socialization and will still be regarded as superior to all people of color. Moreover, neurodivergent people of color who may also struggle with cognitive functions and perceptions of objective reality aren’t enacting racist violence. So to say that racism is symptomatic of mental illness is meaningless.
A person who has DID or DDNOS/OSDD may experience many of the following.
-gaps in memory
-finding yourself in a strange place without knowing how you got there
-loss of feeling in parts of your body
-distorted views of your body
-forgetting important personal information
-being unable to recognise your image in a mirror
-sense of detachment from your emotions
-impression of watching yourself as if in a film
-hearing voices and dialogue
-feeling detached from the world
-feeling that a known environment is unfamiliar
-sense that what is happening is unreal
-forgetting a talent or learned skill
-sense that people you know are strangers
-perception of objects changing shape, colour or size
-feeling you don’t know who you are
-being told you have behaved out of character (and not remembering)
-being child-like in your speech, understanding, mannerisms or behaviour
-showing opposite gender characteristics in how you behave
-being unsure of your boundaries between self and others
-feeling like a stranger to yourself
-being confused about your sexuality or gender
-feeling like there are different people inside you
-confused about pronouns e.g. referring to self as ‘we’ instead of ‘I’
-finding items in your possession that you don’t remember buying or receiving
-having different styles of handwriting
-having knowledge of a subject you don’t recall studying
Introverted Sensation is a perception of the physical world that is more concerned with the psychological reaction to objects than their objective qualities. This subjective part of Sensation is most easily demonstrated in art; even a still-life scene will be painted differently from artist to artist, in terms of their treatment of colour, form, and mood. The Si type pours his personal, subjective attitude into his perception of the concrete world, and subsequently behaves as if he were seeing something quite unique and different from what’s actually there.
Si’s perceptions are too organic and genuine to be a product of consciousness. Instead, the subjective factor of sensation is a spontaneous product of the unconscious. It is representative not only of the user’s past experiences, but also the underlying elements of the collective unconscious. The Si type’s perception of the concrete world is adapted to the “eternal truths” – archetypal or even mythological patterns of life.
Si, in a sense, sees the background of the physical world. The important thing isn’t the object, but its mirror-image in the psyche. Objects don’t only appear in their present instance (as Se sees them) but also with a vague sense of their past and future, “somewhat as a million-year-old-consciousness might see them”. Si covers the concrete world with a shroud of meaning, subjective experience and archetypal forms.
The Introverted Sensation Type
This type is oriented by the intensity of his subjective perceptions, rather than the intensity of external stimuli. As a result, it’s impossible for an outsider to reliably predict what will excite or make an impression on him. His introverted attitude stands between himself and objective reality, and in extreme cases, it’s almost as if he were shielding himself from the latter’s influence. He keeps his physical environment in a state of comfortable homeostasis for this reason. The too high is damped down, and the too low raised up, to match his subjective formula. If he’s blindsided by a particularly strong sensation, or his environment is disrupted, his oddly disproportionate reaction will demonstrate his unrelatedness to objective reality.
He might stand out by his calmness and rational self-control in the face of turbulent conditions, but it has nothing to do with rationality. He devalues the objective influences, his subjective perception standing over and above them, and this being the decisive factor in his actions and decisions. If he had a way of expressing himself, for example if he were a creative artist, the irrational and idiosyncratic nature of his perceptions would be apparent. His articulate judging functions are relatively unconscious, so they aren’t much use. Therefore, this type is one of the most difficult to understand, both for himself and for others.
The Si type risks devaluing the objective world so much that he essentially lives in his own reality, where objects and people appear to him as deities and demons. This mythological streak comes from the collective unconscious, whose influence becomes increasingly morbid and overpowering. He might not realise that he sees the world in this way, but it has an unmistakable effect on his actions and judgements, which are increasingly alienated from the objective conditions.
If this happens, the outer influences hit him through Intuition in his unconscious. While dominant Ne tends to be optimistic and has a good nose for exciting possibilities, the neurotic Si type’s inferior Ne is negative and destructive. It compulsively sniffs out every ambiguous, gloomy, and dangerous possibility in the outside world, as well as the ulterior motives of every well-meaning person.
Bagalamukhi Jayanti is the day dedicated to Goddess Bagalamukhi, it falls on May 3 2017. Bagalamukhi is generally listed as the eighth of the Mahavidya forms and in some texts the second, as a Vidya She represents control. For those of a lower nature, this can mean control over enemies, but for those of a higher nature, it means control over our behaviour and body, the mind, anger, the tongue, our eating habits, sex impulse and so on. The beginning of real Yoga or self realisation starts with this type of control. Siting still with the back straight, doing our sadhana, chanting the mantras, reading the scriptures, being attentive to the Guru, these are all things that are pleasing to Bagalamukhi. My Guru used to say every time we chant our mantra attentively, Bagalamukhi smacks one of our demons round the head with Her club (like in the picture above), demons being bad thoughts or habits.
Her popular stories tell how when the creation falls into turmoil, Lord Brahma the creator God meditates on Bagalamukhi to gain control back. She also appeared to destroy a demon named Ruru, the son of Durgam (another demon destroyed by the Divine Mother). Ruru by the strength gained through severe austerity decided to plunder the heavens, the Gods worshiped Bagalamukhi to help them gain control over him. Remember these demons represent the battles going on within us, bad thoughts and habits keeping us from our true nature.
One thing closely associated with Bagalamukhi is the colour yellow. She’s generally depicted wearing yellow, Pitambaradevi, and Her temples and so on are generally painted yellow. Yellow in this respect represents peace. The universe is energy in constant motion, objects of perception coming into creation, maintaining for a time and that same energy again transforming, this is the dance of Shakti. For Devi Upasaks, the aim is to stop this dance, stop the external movement and ask the Goddess to move in the mind. Bagalamukhi stops motion, silences the tongue, the sounds the movement of creation, the constant flow of thought, and fills us with radiant peace.
I’ve seen a lot of posts where purchases of companions can take place. Now while I’m not against people making a living at what they are good at, and I’m a fan of free enterprise. I often have some thoughts that say “hold on wait a minute”. A Lot of religions, spiritual, and cultural practices all over the world often state that mostly everyone is born with a spirit companion, a totem, a guide, a guardian angel, and of course their ancestors are watching them. Although they are called many different things in each culture or religion, they surely must be there, right? Sometimes I find people just don’t know how to listen.
Here’s some tips on getting or talking to your spirit companions. As always a ton of meditation and practice is also recommended. Getting familiar with the spirit realm is always advised.
1. Don’t be scared
With that being said, you know they are there, but you gotta listen, and you have to be open. Sometimes they are going to look funny, they are going to act funny, and they might do things you won’t understand. Try to keep an open mind, they may look scary, but won’t mean any harm.
Spirits will go to those that they are attracted to, just as humans flirt with those they find appealing in some way. They may be already trying to speak with you, but you may not be listening. Henceforth communication with a spirit is important. I find that many spirits won’t “speak” but more or less project images or feelings to you. It takes a lot of energy for them to say something audible to our ears, so most of us will only hear one or two words at a time. Many times you may only hear a gasp or sigh unless they have a source to pull energy from. Sometimes if they want attention, or play a joke on you they may move objects or throw things to the floor. Usually they tend to pick the same object(s).
The spirit realm is a different place than the human realm. Sex, relationships, gender, food, and appearances are all looked at in a different light over there. Remember they also may not always understand why you do what you do until they get to know you better. Some spirits have been around humans for centuries and understand our crazy ways, some of them will look down upon you for it, some will take advantage of it, and the new ones won’t always understand why you don’t listen very well.
4. Give and take
I often wonder if people who buy companions ever have those companions just run off? Just as people get married and divorced you can separate from having a spirit companion, and they can leave you if they wish. Like any relationship it is a give and take, you may ask them for protection and they may ask you for energy. One day you may wake up and they are gone or vice versa.
Finding old companions
You also may have companions that have been with you for every incarnation you’ve had. Most of these will be like long lost distant relatives, they won’t over crowd you, but they will be glad to find you. If a spirit likes you enough they are going to come and find you. I’ve had plenty that have come and found me from my past lives. I don’t necessarily keep them as close companions, but if I need a favor I can call them, and if they need a favor they can come to me. It’s kinda nice if I need a small army, I have one.
Very similar to a post Ella did, but with a few more examples. Taken from Mind website:
The effects of dissociative disorder may include:
gaps in your memory finding yourself in a strange place without knowing how you got there out-of-body experiences loss of feeling in parts of your body distorted views of your body forgetting important personal information being unable to recognise your image in a mirror a sense of detachment from your emotions the impression of watching a movie of yourself feelings of being unreal internal voices and dialogue feeling detached from the world forgetting appointments feeling that a customary environment is unfamiliar a sense that what is happening is unreal forgetting a talent or learned skill a sense that people you know are strangers a perception of objects changing shape, colour or size feeling you don’t know who you are acting like different people, including child-like behaviour being unsure of the boundaries between yourself and others feeling like a stranger to yourself being confused about your sexuality or gender feeling like there are different people inside you referring to yourself as ‘we’ being told by others that you have behaved out of character finding items in your possession that you don’t remember buying or receiving having knowledge of a subject you don’t recall studying.
Husserl and Heidegger often speak of the sciences in “crisis.” Yet what does this mean? Why do they think the sciences are in crisis?
They’re actually referring to a debate taking place in Germany after the First World War. To understand this debate, we need some history.
Let’s start by talking about the German University model.
Beginning in 1810, the German University (designed by W. Humboldt) unified all of the faculties under the guidance of the philosophy department. Further, physics, biology, mathematics, and other sciences were all done in philosophy departments. The natural philosophers were fully informed of the major innovations by the great philosophers. Humboldt believed in a “unified wissenschaft” where all fields of study were unified into a body of knowledge. Philosophy, as the leader of the faculties, could provide this unity. Before WWI, only four universities in Germany had separate faculties for mathematics and physics. Anywhere else, you studied math and physics in the philosophy department. (the other majors, listed at the beginning of Faust, were law, medicine, and theology. Philology also becomes somewhat independent at some point).This changes after 1914, when a large amount of students seeking technical training and class mobility quadruple the student populations.
Simultaneous to this large increase, the humanistic model gradually becomes abandoned and the natural sciences and mathematics begin to take on a life of their own, independent of philosophy.
These changes in the structure of the university coincide with “crises.”
At the same time, there a number of “paradigm shifts.” Heidegger talks about these as “crises.” The most famous is the crisis in Newtonian mechanics caused first by relativity and then by quantum mechanics. The other crisis is the “crisis in the foundations of mathematics,” the problem that Husserl began his career working on (the debate was between formalism and intuitionalism). Biology experienced a similar debate, Heidegger mentions it in Being and Time (and devotes lectures to some of the problems in biology in 1930).
These “crises in foundations” were seen to be the job of philosophers. Previously, philosophy had provided the basic research paradigms for (at least German) science.Heidegger and Husserl were worried that the fracturing of the sciences from Humboldt’s idea of a “unified Wissenschaft” to many diverse and unconnected specialized departments will fracture their unity. In 19th and early 20th century Germany, the big name philosophers would develop basic concepts for the sciences and then other natural philosophers would take these concepts and apply them to different areas of study.
The two major responses to the “crisis” of the humanities were Spengler’s Decline of the West and Weber’s Science as Vocation. Spengler, in Nietzschean fashion, sees the West as falling into decline and decay.Weber recognizes that everyone is looking for vocations from the university, so he argues that “research is a vocation/calling,” encouraging the new flood of students to pursue science as a career choice.
What’s the worry, then?
Husserl and Heidegger are worried that science has become divorced from philosophy. This is what the essay “What is Metaphysics?” is about. They inquire into “beings as a whole, and nothing else.” But what is this nothing? (Of course by “this nothing,” Heidegger means “being itself”).So basically, you have: (1) Major changes in the organization of the faculties, moving towards specialization. (2) Major crises in the basic concepts of the sciences, seen as the job of philosophers.The worry, of course, is that the crises will never be solved, but the sciences will just take off on their own. Unified, systematic knowledge will be lost, and while philosophers will try to clean up the mess, no one will really care or notice.
Are these critiques relevant today?
Husserl died while people were still largely aware of the crisis. He was in conversation, for example, with a lot of analytic philosophers who saw logical analysis or positivism as a possible solution. (He actually gave his lecture on the Crisis of the European Sciences to the Vienna Circle). Heidegger, on the other hand, continued working until the late 1960’s. In the 1950’s, he begins to talk about cybernetics as taking over the role formerly played by philosophy. Previously, philosophy had determined the being of beings, providing a metaphysics for an epoch. Now, Heidegger argues, information technology plays this role. Instead of taking their guidance from “first philosophy,” the sciences simply try to represent data according to workable informational models as “data.” Heidegger says that scientists today have even become unconcerned about whether such models are “true” (in an absolute sense). Instead, they are looking to find a data model that works. Alongside cybernetics, Heidegger thinks that technology has replaced philosophy as the goal of the sciences. Previously, philosophy was considered “the mother of the sciences.” Now, technology and a technological way of thinking plays this role.
What can phenomenology do?
Phenomenology, for Husserl at least, tries to give a firm foundation for the sciences. For Heidegger, it goes back to “Being itself” to see what makes any foundation possible. It tries to think the source of all metaphysics, not to ground the sciences in a new metaphysics. You can have a consistent philosophy of science from phenomenology. Yet both Husserl and Heidegger see, say, physics, as operating in a different region of being than phenomenology. Phenomenology defines the objects of perception and physics works with these same objects, but not “as perceived,” rather “as mathematically represented."
Could we do a phenomenological science?
Perhaps so. The basic goal of such research could be to always ground scientific concepts in direct experiences, to take things back to an experience of the things themselves.
The ISFJ uses details to their advantage. As Si-dom’s, they have a thorough command of information at their fingertips to use at any given moment to solve problems. This combines with their inferior Ne to make them creative inventors and innovators. Their Tertiary ti makes them analytical problem-solvers. Asami is a great inventor, the CEO of a company, and a tactical strategist, who relies on her intelligence to make her a powerful and dangerous foe in a world full of people with superpowers.
ESFJ: Willow Rosenberg
The ESFJ seeks to understand everything around them, both emotionally and objectively. Their inferior Ti makes them highly analytical and interested in taking apart the world around them. Their love of details and keen memories make them quick learners, and if they apply themselves they’re sure to do well in school. Willow is the nerdy ESFJ, the well-read ace of the school with a gift for computers and a need for social acceptance.
ESFP: Tony Stark
The ESFP has a talent for innovation. They seize the day, see past the outer pretentions of a subject and give their passion their all. The tertiary Te function allows them to organize their thoughts; their inferior Ni brings together a whirlwind of possibilities. Tony is sensitive to his environment, quick to take action, capable of laying out long-term plans, and very straightforward in his assessments of whether or not something will work.
ISFP: Wolfgang Amadeus Mozart
The ISFP can sense the truth and call out lies. They’re keenly observant and notice their environment, it’s nuances, and any clues laid out before them. They have keen Ni insight, and objective Te analysis. Mozart is a musical genius adn child prodigy from the age of four, and in the film Amadeus he is played as an ISFP. His passion lies in music and composing, and he works at it all day long.
ENFJ: Elle Woods
The ENFJ will use their auxiliary Ni to predict the future actions and intentions of those around them. They will understand things through a pattern of symbolism. They will use their inferior Ti to analyze a problem, and their tertiary Se to understand their environment. Elle from Legally Blonde is disarmingly intelligent, coming across ditzy due to her chipper attitude, but is almost psychically taltented at anticipating and forestalling the actions of others.
INFJ: Niles Crane
The INFJ is dominated by Ni, and has an intuitive understanding of most concepts; they see a situation, analyze and understand it. They use their tertiary Ti to take apart a problem. Their inferior Se gives them a grasp of environments and makes them keenly observant. Niles from Frasier is an elite INFJ, a child prodigy and a Jungian psychiatrist with a keen knowledge of the human psyche.
ENFP: Professor Farnsworth
The ENFP always has a new invention, a clever idea, and a fresh interpretation of a problem, making them consummate scientists. Their Te-tertiary allows them to tackle any problem with logical steps; their Si inferior keeps track of the details to ensure an experiment’s success. The Professor from Futurama is a certified genius - a scientist with dozens of inventions under his belt, but most of which have no real practical use. He’s in it for the thrill of discovery.
INFP: Daria Morgendorffer
The INFP calls others on their bullshit. Fi doms seek truth and veracity in any situation. Their Ne aux makes them analytical questioners who see around problems, their Si tertiary makes them fast learners, and their Te inferior allows them to problem-solve. Daria is top of her class, a brilliant psychologist, and skilled at analyzing the world around her, from people to class subjects to her own moral decisions.
ISTJ: Mr. Spock
The ISTJ learns quickly. Their quick minds, ruled by Si, store incredible amounts of knowledge, which their Te tertiary puts to good use. Their inferior Ne allows them to see various angles of a problem; Fi Tertiary shows them the truth underlying it. They are very careful and extraordinary planners. Spock on Star Trek is famous for always making the logical decision, and can be counted on to supply informative and wise council to his more impulsive co-workers.
ESTJ: Hermione Granger
The ESTJ is the ultimate authority, understanding the logical application of any new piece of information. They recall vast amounts of data due to their auxiliary Si, and see new and innovative ways around problems with their tertiary Ne. Hermione Granger is one of the most iconic fictional geniuses of all time, top of her class, first to answer a question, memorizes the textbooks before class begins, and being the true brains of the Golden Trio.
ISTP: Lisbeth Salander
The ISTP analyzes new data using Ti, understanding and dissection and getting to the true ‘why’ of a situation. They observe their surroundings with Se, and have keen instincts and certain perceptions with their tertiary Ni. Lisbeth , aka The Girl with the Dragon Tattoo, is a computer genius, brilliant detective, and mathematician, highly intelligent yet so socially maladjusted she’s listed as an incompetent by the state. But certainly the person to go to if you want a problem solved.
ESTP: Sherlock Holmes
The ESTP is incredibly observant; nothing misses their scanning eyes, no detail is overlooked. Their Ti makes them detatched and analytical, showing them ways around problems others wouldn’t see, and their inferior Ni gives them keen insight into others. Sherlock Holmes, at least on the Sherlock TV show, is the prototypical ESTP genius, sizing up others and getting everything he needs through a simple visual scan.
The INTJ uses Ni dominant to forsee possibilities, read into people’s true natures, and make calculated plans on how events will play out. They are the chessmasters, the strategists; their Te makes them calculating, their Se makes them observant. There are many INTJ geniuses in fiction - this type is known for being clever - and who best to list but the World’s Greatest Detective?
ENTJ: River Tam
The ENTJ is a problem solver, logical, objective and perceptive. Their auxiliary Ni gives them keen intuitive insight into the world around them; their Te/Ni combination allows them to anticipate and subvert the actions of others, with Tertiary Se making them quick to act and observant of their environment. River Tam of Firefly is a scientific and mathematical genius, capable of taking out four gunmen simply by doing the calculus in her head.
INTP: Gil Grissom
The INTP is another type known for their intelligence. They analyze and pick apart problems with Ti, innovate and perceive all sides of that problem with Ne, recall vast amounts of details with their Si, and put it all together to a keen philosophical understanding of the facts. Grissom from CSI is the intelligent leader of the group, with a deep love of insects and encyclopedic knowledge of everything related to them.
ENTP: Fred Burkle
The ENTP is perceptive, filled with ideas, always innovating, always searching. Their Ti auxiliary gives them analytical insight and their inferior Si gives them an array of detailed data at their fingertips. Fred from Angel is a physicist, a keenly intelligent college grad student who’s made fantastic innovations in quantom physics and supplies the sense of offbeat intelligence Angel Investigations needs.
Yoko Ono’s “Cut Piece” was a performance piece done in 1964 that blurred the line between art and life. Known for her avant guarde art pieces, Ono sat on a stage and invited the audience to approach her and cut away her clothing. Over time random audience members would be invited to cut a piece of clothing off of her body as Ono sat in silence. By creating a situation that evoked vulnerability of the artist, viewers were implicated in the potentially aggressive act towards the female body.”Cut Piece” also demonstrates how viewing without responsibility has the potential to harm or even destroy the object of perception.
When I talk about pictures in my mind I am talking, quite specifically, about
images that shimmer around the edges. There used to be an illustration in every
elementary psychology book showing a cat drawn by a patient in varying stages of
schizophrenia. This cat had a shimmer around it. You could see the molecular structure
breaking down at the very edges of the cat : the cat became the background and the
background the cat, everything interacting, exchanging ions. People on hallucinogens
describe the same perception of objects. I’m not a schizophrenic, nor do I take
hallucinogens, but certain images do shimmer for me. Look hard enough, and you can’t
miss the shimmer. It’s there. You can’t think too much about these pictures that
shimmer. You just lie low and let them develop. You stay quiet. You don’t talk to many
people and you keep your nervous system from shorting out and you try to locate the cat
in the shimmer, the grammar in the picture.
With Mercury conjunction Neptune in your chart, you are highly intuitive and creative. You have a real appreciation for artistic and literary endeavors, especially fiction and fantasy, and many of you are talented in the arts. It can be hard to focus on straight facts, or to be objective, because your perceptions are often distorted (or enhanced) by your wishes and dreams. Your mind often wanders, and you are often found daydreaming. You are excellent at visualization and creative expression. You may not have a lot of confidence in your ability to communicate effectively, simply because there can be a lot of hesitation or confusion in your self-expression, but generally others find you intriguing and creative. In fact, you might be a fascinating story teller. Stretching the truth can be a problem with this conjunction, and it is not always done consciously. Your imagination is strong, and it often colors your perceptions. You resist being pinned down to a particular opinion or stance, largely due to the fact that you see so many ways of looking at something. Routine or dull learning programs are unlikely to stimulate you. You long to connect to something higher and larger, and so you tend to glamorize or dramatize.
It seems like there isn't a lot of talk about what the functions act like in the tertiary spot. Would you care to divulge on that?
It’s like, you’re just walking across the park one day, heading for a sunny spot… you’re all happy with your thoughts and don’t have a care in the world, and then out of nowhere, this giant football player tackles you. Every time you try to get up, he body-slams you back to the ground. You get in a few good kicks, but he’s always there … inches away from shoving you face first into the dirt.
Your tertiary is that football player.
See, you got comfy with your first two functions. They feel pretty normal. Good. Trustworthy. And then he comes and kicks your legs out from under you, by bringing in … opposing instincts.
Like … logic to combat all your feels. Or feels to combat all your logic. Or reality to pull you away from ideas. Or ideas to pull you away from reality. Or a sneaking suspicion that doing this will have consequences later. Or the impulse not to be careful and do it anyway, later be damned!
Thus, tertiary functions…
Ti: cause you to self-analyze your feelings a second after you have them. And you want to know the how and why of things, to better understand people.
Te: makes you want to accomplish stuff in the tangible world, and be pretty good at bossing people around.
Fi: make you check in with your ethics when making decisions, and sometimes even stop you from doing what is advantageous because it’s morally wrong.
Fe: cause you to be nice to people you don’t even like, for some inexplicable reason and sometimes even involve yourself in their problems.
Ni: make you stop having so much fun and think about what this or that really means and what your gut is telling you.
Ne: cause you to be somewhat dissatisfied and bored with life, and generate ideas and crazy theories just to indulge your need for change.
Si: make you reference the past and be a little reluctant to abandon your routine, or instill a sense of nostalgia in you that you didn’t really want.
Se: cause you to be a bit impulsive and opportunistic, while secretly feeling that you ought to be doing more physical activities than you currently do.
In higher positions, these functions change … become healthier, and are better balanced within you … but in a tertiary position, they both harass your second function (in opposition to the tertiary — pulling you away from it) and strengthen it because they balance one another out; logic with emotion, perception with objectivity. If your first two functions are pure instinct, your tertiary is the one that grabs your arm and says, “Hang on … let’s think about this…”
Your tert function is not as strong as that function would be in a type with it as a dominant. You might THINK it is, but it’s not. It’s an area that is somewhat weak in you and that you’re more unsure of than you think, but that still has a HUGE amount of impact on your life and your decisions.