In attempting to describe an integrated psyche, the information given in a description are necessarily subjectively determined, and limited by the use of language. As this ideal form is a construct of language, I believe the description and its characteristics, as seen by me, modified by my experience and biases, will still provide a useful benefit to anyone who strives to integrate their psyche into a coherent, optimal stage. While the psyche progresses in degrees, and no psyche is the same as another, I will give general abstractions of content that I believe to constitute this base foundational psyche. This is both an aim of something to strive to, as well as, if one “believes” to already be in the position, it can serve merely as a description of the place from which further growth stems from. In any form or interpretation of an integrated psyche, the distance it lies from our potentiality always varies, and we should merely seek to be founded upon firm ground, for which to further progress towards new heights, and a more optimal mode of being. This is not an impossible perfection, and doesn’t contain superstition, and is entirely possible. It isn’t becoming God, or being inhuman in any way. While it may be an end goal to many people’s current state of being, it is, merely the starting point, and knowledge required, from which we should strive to achieve before continuing onward.

 My ideal form of an integrated psyche is characterized by certain experiential and rational revelations into the nature of consciousness, and reality, which must be conclusively understood as “knowledge” in order to properly orient the individual towards a non-contradicting cohesive view of “the world”. The first of these descriptive axioms of knowledge that are necessary to a cohesive integrated psyche is the uncovering of “non-self doctrine”, or non-identification with conscious awareness and conscious direction as being the totality of who you are, it is realizing there is no permanent “you” or unchanging soul. By no longer identifying solely as consciousness, we open up the ability to properly see our Being in its totality, which includes subconscious distinctions such as the collective unconscious, subconscious internalizations, and the embodied perception which runs through the whole of our Being. In opening up the view of our totality, we become open to the integration of all parts of the psyche and no longer have a limited identification with a sole aspect of the psyche.

Stemming from an nonrestrictive identification, and broadening our knowledge of ourselves, necessarily comes insight into the causal nature of the production of current modes of being, and the causal determinacy that preconditions the present moment subjective experience. The more information of causal determinacy we have come to understand, whether it be biological, cultural, societal, in reference to our upbringing, friends, family, and in general, influences, the better equipped we are to understand ourselves as we find ourselves in the present moment. This can be reinforced through the realization of our own impermanence in regards to any aspect of our Being and its deterministic roots (impossible to understand every chain in this web of determinism, so to anyone that claims to do so is claiming to be conscious of every factor every existing in the universe since its conception, which would literally take eternity) and its collective parts becoming known as all being aspects of who you are.

In understanding causality and impermanence, we ought to be aware of some version of the 5 aggregates, or the different parts of the psyche, yet all integrated into conscious awareness, and understood as being parts of the whole totality of being. Different articulations of categorizations of the psyche have been developed, and we must have some form of conceptualization of the different aspects, or understand the framework of other’s categorizations, to better delineate different parts of our Being in a way that is useful to us in understanding ourselves. From a Jungian perspective these different aspects of the psyche are categorized as the unconscious, the persona, animus, shadow, collective unconscious, consciousness, ego. In Buddhist terms the aggregates that comprise experience are form, perception, mental formations, sensations, consciousness. Scientifically the mind is a product of genetically inherited traits, neurophysiology, and the nervous system of the embodied organism.

It is beneficial in developing an integrated psyche to have an acceptance of natural human restrictions, and the general fallibilist illusory perception of reality within which our experience is tempered by.

The range of details of each concept included within this stage varies from individual to individual, of course, and as they spend more time moving past this hypothetical stage of wholeness within the psyche, the individual will independently be better equipped to navigate the troubles of life, as they have a well-integrated psyche, producing a strong conscious awareness and control, able to lead the individual to greater heights in novel endeavor. A stronger base always enables a higher building. The ability for humans to create hierarchies and continually develop knowledge, wisdom, and competence into different aspects of reality after the formulation of this stage will necessary produce a beneficial springboard.  This base mature stage solely represents the unity and integration of all the components in a being’s conceptualization of “himself”. While each individual aspect can’t be fully explored, or conclusively depicted linguistically, due to the vastness of historical and individual information to which it is constituted, a general understanding and acceptance, as well as knowledge to its interrelatedness, on a basic level, is necessary to a suitably integrated psyche.  

We all possess the capacity to reach a basic comprehension of who we are, to understanding the fundamental parts of the totality of our Being, and the processes making up our conscious experience. Only the individual who has reached this conscious knowledge, both conceptually and experientially, proven by actions stemming from the psyche that are optimal or sufficient to deal with the varied circumstances of existence, has actually integrated the experiential wisdom of understanding of all the aspects to the necessary degree to integrate them into his world view and has done so in his or her own conscious. This stage still has levels in heights, to unknown heights, in which we can strive to create a new base layer at a higher starting place for mature humans to start from. This novel place of what might constitute the “higher ideal integrated psyche” has undoubtedly been formulated already.

If we can grasp a low resolution image of the totality of our psyche, we can understand to a sufficiently necessary degree the mode of being which is capable of confronting any situation life may throw at us. It is in the manifestations of the mode of being that is capable of solving the set of all problems, that better or worse differentiates the integrated psyche. A higher resolution conception of every aspect of this moment is available upon additional investigation into the many components outlined above which make up the totality of your subjective experience. Such as, greater meditation practice enables greater mindfulness of what is passing through consciousness, greater neuroscience training enables a better understanding of how your brain is currently firing to produce your current conscious state, a greater psychological knowledge enables greater understanding on how you are currently affected by your unconscious, shadow, anima, persona, ego, a greater evolutionary biology training enables a greater understanding of your inherited traits, etc. Thus you can always progress, in a finite quantity of directions, to move to greater heights of understanding yourself. Yet this stage which I described, and its characteristics, are what is necessary, from my personal perspective, in which I believe we ought to inhabit in order to further explore the different domains of knowledge and morality, and understanding the psyche, in the many ways that we can. Before achieving this unified understanding, exploration in said directions is still profitable yet not integratable to the wholeness of your view of your own subjective experience to the degree that it would be useful if your psyche was integrated, and had the experiential knowledge to pursue that goal after the achievement of this stage of consciousness. None of this matters if you are not interested in your conscious state, your subjective experience, or in seeking the truth.