
I'm putting something from the OP here as a placeholder and hope to come back to it at some point in this post, because it speaks to something on which we've touched.
There would be a person on a 'throne' at the top of a stairwell. This was my mind. Then there was my 'body' at the bottom of the stairwell.
Medusa, I see your point here:
Velouria, your idea of the Self is a bit too esoteric in terms of how I'm talking about the whole thing. I'm talking about the psyche, not the soul/spirit. That's a whole different can of worms, and I know that it's probably near impossible to talk about the two as if they are mutually exclusive...
The difference is that the psyche is developed in our early years (per the standard definition) and the Self is what we are born with, taking away the triad that defines the psyche (Id, Ego, Superego). As for Self, I trend toward Kohut's definition. We are born with a "bipolar" system comprised of ambitions and ideals. Everyone (sorry to be absolutist) endured a narcissistic injury in the formative years. The baseline cause of that wound is "reality" and it's impact is temperance. For those of us who were exposed to trauma, abuse, etc., that injury becomes a protracted wound.
The prolonged narcissistic wound belongs not only to those with NPD but to all PDs and neuroses. It is, IMO, the central component in disorder.
KMJ's quote re: the "throned one" and the, I'll call it, "kneeling one" almost seems like a visualization of the Superego (throned) and the Id (kneeling). Somewhere on the stairway is the Ego attempting to mediate between the two. Just a momentary thought. Emotionally healthy people have healthy egos that act as the mediator/negotiator between the polarized ends. But I am slightly digressing because I don't typically think in terms of Freud's model.
The visualization could also represent the split false self with the oppressor at the throne and the oppressed in the stair well.
I regard morality is neither here nor there with regards to the False or True Self. I'm not sure that good, bad, warm, cold, pessimistic, optimistic are necessarily inherent in-born qualities of the Self, though I could be wrong. The Self is just there, as far as I'm concerned in terms of this conversation, and any qualitative issues are just superimposed upon it.
From my perspective, the Self is inherently good because it has not been tainted, poisoned, or wounded. Its goodness is in its potential, in its duality of ambition and ideal. You asked where Self ends and society begins. Looking at Kohut's definition, society begins at the baseline narcissistic injury when the ambition/ideal polarity must adapt to surroundings, such as society.
I don't want to meander too much here so I'll leave it at that. There is, of course, more to say. I may be superimposing qualitative overlays on the notion of Self. Or not. I believe we are born innocent. Is my position full of holes? Sure. But I don't have time to argue too much about it because I have work to do.

I'll also point to Kohlberg's stages of moral development as a nice adjunct to Kohut's definition of Self.
DB,
I don’t mean any offense by next comments, but all of this sounds so labyrinthine to me. All these emotions, these so called wounds, these needs... It sounds like so much self created drama to me. Don’t you wonder if this recovery saga and the epic struggle for healing is in fact precisely what you alluded to? Don’t you suspect that it’s all just theatre, with you as both the star and the audience?
No offense taken. Yes, it is quite labyrinthine. For some more than others. A healthy psyche radiates from a core and is clear and temperate. A wounded psyche is discombobulated, off-kilter, and weighted toward the wound. Getting to the wound, lifting it, and realigning the psyche can very well feel like a run through the maze. As for drama, no. Drama, again, is theater and life is theater when it is experienced not from the core Self but from the protracted wound. Question why PDers or neurotics of any sort operate the way they do, and it will always point back to the wound. We don't live. We act. We don't relate to others in an authentic way. We relate to others in fear, behind masks, in desperate hunger. I can't speak for everyone seeking recovery because we all engage in it differently, but for me it is not saga. It's merely a challenge.