What is the principle of the Polyconsciousness?

Our spirit undertakes a modeling of the world which surrounds us, and in particular with the society. These models are unfaithful. Yet it seems that it is not a fate, but an evolutionary outcome. No disadvantage, thus. The gap with reality is what allows our intentions to exist. We try, indeed, to bring the world to coincide with our personal representation. The individual will, however, is not a one-way interaction. The world has a terrible slowness, resists?. Its changes have a powerful retroactive effect on our models. These are at the same time unfaithful and in permanent evolution.

If we establish a representation of the society, we thus have a kind of internal stage where « play » is the most important character of our life. It would be attractive then to imagine the Me as the director of this play.

Unfortunately it would be implying the existence of a kind of homoncule to the commands of our spirit, producer of our will. Where from would it appear? It would have to be scheduled since the embryonic life, because the child already has to work on the principle of the modeling. But there are no intentions elaborated in the genetic heritage, only the instincts, which are going to be the propeller of our will.


The originality of the polyconsciousness is to end the indivisibility of « I ». The homoncule Me disappears. The theory does not make distinction between the instinctive engines and the other neurological processes bringing the constitution of the spirit. It does not see confrontation between the images of the world and one supposed independent will; the I is established by the models which showed themselves the most successful – the most famous – in the two-ways interaction with the world.

It does not make our consciousness a sort of sophisticated algorithm which it would be possible to program in a good computer. On the contrary, the polyconsciousness almost explains the complexity and impredictibility of our behavior, much better than if we settled a homoncule and its particular intentions to the commands.


The spirit is stratified, by what I call neurological levels of awakening. Every level is a process of auto-organization involving instinctive physical necessities and modeling of the concerned external information. The information is, in the lowest levels, sensory; then they are supplied by the lower level or the specialized intellectual centers. The level of upper awakening is indeed a modeling of the functioning of the precedent. It is always subjected, by mechanisms of re-entries, to the imperative instinctive, but in a less direct way. Here begin the sublimation of needs.

At the superior levels, immediately sub-conscious, the representations acquired a big sophistication. They are capable of feigning the spirit of another person, while remaining unrefined and unfaithful. They are personae, central element of the theory of the polyconsciousness. Thanks to personae, we are capable of confronting various points of view on the world. How is  the choice applied? Is it necessary to re-enter the imperious homoncule at this stage?

We exercise effectively a power, but it is in possession of no soul and of no gland. Our representations are estimated by the superior levels of awakening, and their results were confronted with values. This process is applied throughout the chain of the levels of awakening. The initial values are innate. They are of increasing complexity and influenced by the environment as we rise in the levels. They are basis of the decision. However, in order for  the choice to have a sense, it needs a diversity of proposals. A generator of diversity exists: it is the voluntary infidelity of the representations. An opposition between them about the same subject that builds itself up. The conflict between the representations, their application, their evaluation and the selection which results from it, is the basis of the function of the spirit. Without need of homoncule, the personality is established gradually by the sum of the personae which showed itself the most effective. Each has a value incremented by a success. The internal political scene works on the principle of the celebrity.

We are beings of power and the internal assembly gives only to the rich, that is to the personae which have already amassed a lot of value. Should the opposite occur, we would be unstable buildings. This controlled elasticity of the spirit is a compromise .It allows the start of mental pathologies, inadequacy between the environmental pressures and the capacities of auto-organization – that can be directly linked to all the neurological levels of awakening-.


So what is the Me? Why do not we feel multiple?

The consciousness is a process integrator. It is itself an observer of the underlying levels. But it does not contain intrinsically the complex mental tasks which are used as support of our decisions. The locomotive automatisms, the learning, the memory, the creation of concepts, the depth of the reasonings: all these cogs are not directly under the dependence of the consciousness. It directs them, highlights them, coordinates them.

The big question is to know if it commands. After what we have just seen, the answer is obviously not. The consciousness does not possess appropriate values which would have fallen in it from the sky. It organizes the increasing values of complexity stemming from lower levels and enfeoffed to them. It thus creates its own valuable level, which is in the end our impression of personal will. But this solarium could not exist without the building which underlies it, and the slightest disturbance in floors can upset the shape of the conscious values.

The sensation of unique Me is necessary and protective. If every alternate representation was present permanently in the consciousness, this one would be lingering, testing with caution, to delaying constantly a decision. Every persona is strengthened by the nearness and the frequency of meeting with its real subject. What does not make it necessarily imperious. Everything rests on the celebrity and the resistances which it provokes in the internal society, in the balance which changes according to the context of every real-life event. The impression of unique Me bases on three pillars: the integration of the body in the sub-conscious plans, the memory of our continuity, and the most influential personae of the polyconsciousness assembled in guiding core. This core, if it reports our previsibility, also explains, by its ease in the reorganization, the diversity of our attitudes, sometimes incomprehensible to ourselves.


To feel polyconscient is to allow the consciousness to reach the speeches of the sub-conscious representations, and therefore to build  a level of additional observation on itself. It is a better stage of auto-organization, but also a break of the protection brought by the unconsciousness. Is the operation advantageous for all? We imagine easily that those of us suffering from unconscious disturbances would rather make it, but by moving the balance felt by the consciousness, it is not certain to find a better one, based on foreign models. Such pressures can actually aggravate the sub-conscious conflicts. When such disorders exist, the consciousness does not command these conflicts, it is the result. Knowing that the existence of a level of additional observation is not enough for possessing it. It is necessary that the consciousness raises itself on this upper plan, by the acquisition of new representations on itself. The personality is fundamentally modified. A step of freedom is won.


The difficulty of the psychotherapies results on one hand from the physiological limitation of the elasticity of the psyche, from its neurological maturation, and on the other hand from the extrinsic character of these treatments: it is very difficult for them not to participate in the polyconscious conflict because they are carriers of intentions,for which a treated individual is not an owner. The power of the therapist becomes established easily in an unstable polyconsciousness, under the shape of one powerful persona. It is the « transfer » of the analysts. In a polyconsciousness locked on the contrary, swollen with assurance, the outside power is an enemy. Readings are easier to come across.


Let us conclude in the end that in polyconsciousness theory, the Me becomes a simple sensation, left emerged from a complex building that we can describe as a real internal society, or psociety, every persona itself formed from more elementary levels, in an implanting which extends until the basal automatisms of the nervous system. The characteristics of the Me, unique and unstable, result from some specific mixture formed by the most famous personae in every domain of the life of the individual, the configuration created by its own history, and never congealed.

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