The if*u pattern, essentially, is the true, classic, schizophrenic adjustment. It differs from the
iru [IuRuUu] adjustment in that there is more inner control, a kind of defensiveness that makes the if*u less suggestible. Since the mood vacillations and impulsiveness of the
iru [IuRuUu] adjustment are not present, the if*u is tense, withdrawn, and autistically preoccupied. To a certain extent, the if*u has made an attempt to relate, but he has not been successful. He does not continue to be responsive, as does the
iru, [IuRuUu] but gives in to his inner needs; at the same time, he fails to differentiate what is autistic and what is experiential. He sees relationships and has a kind of sense of responsibility, but this is distorted, bizarre, and unrealistic. He cannot separate true external guidance and control from his own autistic productions, so becomes a splintered, confused individual who does not recognize his own confusion. He responds to inner, self-generated stimuli as though they were external in origin, is impervious to logic, and insulated from experience. While the if*u, in extreme cases, has either lost or never developed this ability.
The
if*u*, [IuRcAc] on the other hand, has had more experience with reality. During his childhood, at least, he usually had considerable attention paid to his role-playing ability and has reacted against the social pressures that have been put on him. The
if*u*, [IuRcAc] in a sense, escapes from the pressures of being socially active by developing some form of appropriate intellectualization. The if*u, however, is much more insulated from the very beginning. He is negativistic in child hood, but learns not to be combative or obviously resistant. Generally, this results in his being left alone. His intellectualizations are likely to be fantasy and, in most cases, highly autistic. In a few cases, the if*u may find appropriate outlets, but he will always be resistant to direction and insulated from control. He is highly individualistic and there is always an excellent chance that he will develop in the schizophrenic direction. If his intellectual level is so high that he can acquire knowledge with little effort, he may not become schizophrenic, but he will obviously function far below his potential. As he grows older, the if*u becomes more withdrawn and out of contact because more pressure is applied on him to be otherwise. If too much pressure is applied, he withdraws completely, losing all touch with reality; he is then a full-blown schizophrenic.
At best, the if*u is a self-preoccupied, highly individualistic person who is more responsive to his inner mental needs than to the events in the external world. He may make a fairly adequate adjustment to a milieu that accepts him for what he is and allows him to be a meditative, contemplative, and self-involved social isolate. In most cases, however, the milieu will not tolerate such idiosyncrasies, and the resulting pressure will result in schizophrenic fantasy. Hallucinations, delusions, and inappropriate behavior are very common in the if*u adjustment.
To a certain extent, the primary problem of the if*u is that as he attempts to "discover" reality, he is faced with so much frustration and guilt that he cannot tolerate his psychological discomfort. In effect, this is a massive inferiority reaction that can be met only by retreating behind his insulation. At times, the if*u may have enough insight to know that he should be different, but he has no understanding, even at an intellectual level, of what he can do about it. He cannot lash out in a primitive way against his frustrators, as does the
iru, [IuRuUu] who may assault his tormentors without apparent reason and certainly without explanation. The if*u, who must find some intellectual rationalization for his behavior, over-controls his need to strike out until it becomes unbearable. Then, although combativeness comes unpredictably, it can occur because "voices" told him to do it; this gives him a rationale, but relieves him from all responsibility.
All IRU adjustments have a need for defining what is "good" and what is "bad." Since these individuals have limited capacity to make this judgment, most IRU individuals follow the lead of the authority figures in their world. The if*u, who has unusually limited ability to recognize authority figures, knows that he should be "good", but his authority recognition is confused. It is not too strange, then, that much of what his "voices" say to him represents these judgmental poles. The if*u will obey, without question, the commands of the "good voices". In the same way, while the
iru [IuRuUu] will take what he wants without guilt or explanation, the if*u needs some rationalization; this permission can range from the concurrence of his "voices" to a delusional belief that something is his or that he is entitled to it by position or right. In this later case, he can believe that he is the true natural son of the president. Or the reincarnation of the Holy Ghost. His sense of responsibility, or conscience, still operates, but in a bizarre or ludicrous manner. Nonetheless, it serves as a method to relieve him of guilt.
if I actually tried.
