OCD and the Inferior Feeling Function: An Essay
Introduction:
It is well known that those with OCD (Obsessive-Compulsive Disorder) experience incessant, abhorrent intrusive thoughts that can occur throughout the entire day with varying degrees of severity. Typically, every moment and experience can be colored by these intrusive thoughts, causing immense mental anguish, alienation, and despair. If the illness reaches a certain extent, the individual will isolate himself from the external world in order to have complete control over his environment, allowing no room for doubt.
It must be recognized that “OCD” is simply a term applied to a pattern. While the brain does look differently in those with OCD, as neuroimaging findings found “an increase in activity in the orbital gyrus and head of the caudate nucleus” [Whiteside SP, Port JD, Abramowitz JS], treatments predicated on the neurobiological and cognitive behavioral front have proved to be less than satisfactory and the illness continues to be incredibly difficult to meaningfully address.
Since psychology as a field within academia split from its psychoanalytical foundation, there was a sentiment that the human mind could be completely understood from the outside, consequently allowing for the complete treatment and eradication of mental ailment through the form of medication or physical manipulation. However, in our modern era, with all of our advancements on the behavioral and neuroscientific approach, mental illness has not decreased but increased. The foundation of this ‘new psychology’, despite all of its legitimate insights, is currently undergoing a replication crisis [Tackett J, et al.], and many of its assumptions, such as the neurochemical deficiency hypothesis, are increasingly being understood to be predicated on false pretenses and are dubious at best [Lacasse, J.R. & Leo J.].
This leaves both patients and therapists at an incredible disadvantage, especially when treating an illness as pervasive and elusive as OCD. While CBT/ERP (Cognitive Behavioral Therapy / Exposure Response Prevention) therapy, as well as the introduction of SSRI’s have been shown to reduce the frequency of intrusive thoughts in patients with OCD, rates of relapse are high, and at best it only numbs the patients to their symptoms as opposed to addressing its root issue, robbing the patient of the development of their personality.
It is for this reason why the psychoanalytical approach, popularized by Sigmund Freud and taken to greater depth by Carl Jung, may provide valuable insight into addressing the root cause of OCD. Through the psychoanalytical approach, we have the luxury of penetrating beyond neurochemicals and into the totality of the psyche, allowing us to get a better picture of the individual’s personality, prescribing not SSRI’s, but treating the individual as if he had a “soul problem”. ‘Psyche’, meaning ‘soul’ in the Greek language, implies that psychology should first and foremost be the ‘study of one’s soul’, which is invariably tied with their personality
Differentiating OCD with a New Perspective
OCD could be likened to the mythological hydra, a beast with many heads that grows more when they are cut off. If we view the hydra as a metaphor for OCD, when one attempts to address the intrusive, obsessive thoughts directly through compulsion, they only seem to grow in intensity or change forms, leading to practically infinite subthemes, which include but are not limited to:
Relationship OCD (intrusive thoughts and compulsions that relate to an individual’s partner, their relationship, or themselves)
Contamination OCD (intrusive thoughts and compulsive actions that center around your health, or the health of the family)
Harm OCD (intrusive thoughts or images that involve hurting people by accident or on purpose, usually those who are closest to them, or even themselves.
False Memory (or Real Event) OCD (intrusive doubts about how well individuals remember things that have happened in their past)
Existential OCD (intrusive thoughts that relate to philosophical questions about life, reality, and one's existence, typically with an emphasis fears of the simulation theory, solipsism, that "nothing is real", and nihilism in general)
SO OCD (intrusive thoughts regarding one's sexuality and the fear that it may suddenly change or that they secretly are of a different sexual orientation) [Burson, E.]
These obsessional and intrusive thoughts are so distressing for the individual precisely because they go against one’s deepest values in life and sequentially their identity. Within Jungian typology, “feeling is a valuing function, whereas emotion is involuntary, in affect you are always a victim” [Jung]. And, understanding OCD to be an extreme over-reliance on one’s thoughts, as well as an extreme ego-attachment to one’s thoughts, it would not be misleading to predict that OCD patients are, with an extreme majority, predominantly thinking types, implying an inferior feeling (valuing) function.
It may be useful now to categorize two types of OCD that manifest itself in the world. I have characterized them as “Extroverted OCD” and “Introverted OCD” [My use of the terms “extrovert” and “introvert” perhaps will not align exactly with Jungian typology; in regards to OCD, the terms can be analogous to “outside” and “within”]. While many individuals usually exhibit aspects of both, they nevertheless experience one type of OCD to a much greater extent. To define these terms:
Extroverted OCD: The most ‘obvious’ form of OCD. This is when the individual’s obsessions revolve around objects in the real world, such as the need to have objects in their perfect position (and if they aren’t, in their eyes deadly consequences occur). Or, perhaps they believe that objects are “contaminated” with a life-threatening disease, imploring them to compulsively clean their rooms, their bodies, or their hands. This form of OCD is characterized by an attempt to neutralize an obsessive thought predominately through the manipulation of their environment.
Introverted OCD: A far more subtle form of OCD in the eyes of an outsider, although just as nefarious and distressing. “Introverted OCD” could possibly be considered synonymous with “Pure OCD”, where all obsessions and compulsions occur completely inside one’s mind. Those with Pure OCD typically have sexual orientation, existential, or other themes, things more abstract and less to do with objects. Compulsions can include rumination, exploring one’s past for evidence to confirm or deny aspects about themselves, or incessant research into theories and intellectual texts in order to confirm or deny their fears that they are living in a simulation. This form of OCD is characterized by an attempt to neutralize an intrusive thought internally through counter-thoughts that neutralize the doubt-provoking proposition of the intrusive thought.
OCD as a Discrepancy Between One's Values and One's Actions
Regardless of the type of OCD one experiences, the results are nevertheless incredibly distressing and can lead to immense bouts of extreme neuroticism, depression, and for some, suicide. With the understanding that those with OCD are predominately thinking types, it may come as a surprise to realize that thoughts are of feelings, especially intrusive thoughts.
Individuals with OCD often have very high hopes and noble values, and their intention is usually in the right place. One who loves their family dearly and values the familial structure as the fabric that holds society together may have intrusive thoughts that they should pick up a knife or gun and murder their family. Another who has a deep belief and relationship with God may be tormented with blasphemous thoughts, perhaps fearing praying to the devil or committing an unforgivable sin (i.e. 'Scrupulosity OCD'). Or perhaps a man who has a deep appreciation for the female form, who loves his girlfriend with all his heart, and who sees sex as an intimate way to connect with his other half will be tormented with doubts regarding his sexual identity.
Anybody who knows somebody with OCD would consider these thoughts the individual has as utterly irrational and not proper descriptors of their personality. Individuals with OCD themselves are also incredibly conscious that these thoughts are not indicative of their 'true' selves, and their intuition realizes that these thoughts are irrational and not characteristic of their desires or beliefs. Yet, the thoughts occur nevertheless, and these thoughts seem to come from a place unseen and unrealized: the shadow.
Perhaps the individual who loves his family is, unconsciously, leeching off of them, ignoring their mothers calls all too frequently, or is estranged from a brother or sister who was once very close (with bitter feelings). Maybe the individual who has a deep belief in God is living his life in an utterly godless manner, obsessed with riches and material gain as opposed to heeding God’s call, lacking faith. And lastly, perhaps the individual who values his girlfriend and loves her dearly is obsessed and addicted to internet porn, has fantasies of sleeping with other girls, and who is quite flirtatious with other girls whom he comes across.
However, since these habitual behaviors and actions go against their inferior feeling function (i.e. their values), they are relegated to the unconscious shadow. But the jar can never be truly shut, and the cognitive dissonance that goes with dishonoring one’s values releases itself in thinking types with OCD as intrusive, obsessive thoughts that go against the values of the individual. Thus, the prime task of an individual with OCD would be to look into their shadow and attempt to realize how their lives are not being lived in accordance with their values. Thus, they must integrate their unconscious feeling function and make a tremendous effort in order to align their lives with their values. The individual with OCD will find his unlived life in his inferior feeling function, as within it lies the great adventure of living in accordance with one’s values and the development of their personality.
Jung in part seems to corroborate this, commenting on an individual with 'compulsive neurosis' (an older way to categorize OCD) as such:
"More acute cases develop every sort of phobia, and, in particular, compulsion symptoms. The pathological contents have a markedly unreal character, with a frequent moral or religious streak. A pettifogging captiousness follows, or a grotesquely punctilious morality combined with primitive "magical" superstitions that fall back on abstruse rites." [Jung, CW 6, Para 608]
Here, Jung seems to associate OCD with a moral issue. "Every sort of phobia" can certainly be felt by those with OCD, particularly Pure or Introverted OCD, as the themes often change, develop, and shapeshift depending on the day or mood of the individual. And to reiterate, many with OCD have a "punctilious morality", i.e. strong values which they so strongly believe yet fail to live up to.
Jung additionally comments on the source of compulsion:
"Compulsion, therefore, has two sources: the shadow and the Anthropos. This is sufficient to explain the paradoxical nature of sulphur: as the "corrupter" it has affinities with the devil, while on the other hand it appears as a parallel of Christ". [Jung, CW 14, Para 153]
Combing these quotes with the insights above provides an even deeper layer of analysis into OCD, viewing it as an intrusion of the shadow upon the individual in the form of an inferior feeling function as a consequence of one's own repressed moral quandaries taking vengeance on the individual through intrusive thoughts in an attempt to wake him up to the reality that everything is not quite all right with their current cognitively dissonant disposition.
Conclusion:
This is why the CBT/ERP and SSRI treatment of OCD can rob the patient of their development and circumnavigate the issue as opposed to addressing it head on. Many patients would be upset with the notion that their mental illness, the thing that has caused them so much suffering, pain, and isolation, is a result of a moral issue and the inability to live their life according to their values. However, doing so would thrust the individual towards a path of reconciliation, a true alleviation of their neurosis, and turn a world that is predicated on a perspective that their ailment, an incurable neurological deficiency that can only be mitigated, into a world off full color and adventure, where the hero faces the dragon of their actions.
To do this, one must be like Jonah and heed the call of Yahweh. He must cease to turn from the call of personal development and jump into the ocean, the unconscious, in order to quell the storm sent by God. Only then, through this act of faith, can he embark on the adventure of his life.
Discussion:
OCD is perhaps one of the most difficult illnesses to treat, and while developing an inferior feeling function could potentially serve to 'cure' the individual, the issue is expansive and multifaceted. There is an additional narcissistic component to OCD as well, with an extreme over-evaluation of one's own inadequacies as opposed to the feelings of superiority associated with narcissistic personality disorder proper. Additionally, there is a sort of religious component to OCD* as well, as many compulsions (i.e. rituals) are reminiscent of cleansing rituals to rid oneself of sin. Superstition can also be used to characterize some with OCD, particularly those who feel the need to avoid stepping on cracks, as doing so would cause harm to a loved one or spark a butterfly effect that would lead to eventual doom. Also there is the aspect of "lucky and unlucky numbers", and some individuals with OCD either hate odd or even numbers, causing immense distress when the volume on the radio is not on the correct number, or they feel the need to compulsively repeat certain numbers in their head (i.e. 'Counting Numbers' OCD). This aspect is reminiscent of the archetypal theme of "lucky and unlucky numbers", which is common throughout religions. The issue is complex, and the solution will of course need an intense evaluation of the individuals unique personality, regardless of the patterns that emerge as a consequence of analytical study. While the patterns are the same, the treatment will change on a case-by-case basis.
It can also be a huge distraction to get caught up with labels, which are helpful for diagnoses and analytical writing but may prove to be barriers for those with OCD. Like I mentioned, OCD is the name we give to a pattern, as are the sub-themes. Those with OCD typically cling to a categorical view of the world, wanting things in their 'proper place'. However, an overemphasis on categories can cause a distraction, and what the individual with OCD needs is fluidity. When treating a patient with OCD, things are often put into an analytical box. Thinking (or rather feeling in a typological sense) 'outside of one's box' is imperative for treatment, as an overidentification of categories can lead one to focus on what's inside the box as opposed to outside.
Further reading:
“A Jungian depth perspective on OCD” by Joseph Talamo
“Everything I could find regarding OCD from the Jungian perspective”
Bibliography (in order of appearance in the article):
"The 10 Most Common Types of OCD", Erica B.
"Collected Works 6, Paragraph 608", Jung, C.
"Collected Works 14, Paragraph 153", Jung, C.
Modern Psychology: C.G. Jung’s Lectures at the ETH Zurich, 1933-1941; Lecture V, 25th May, 1934
"OCD and the Religious Function of the Mind", Barrera, J. (This is my own personal research)*
