Self-mastery and self-regulation – 9

Your inner centre (Self-identification II)

The fundamental experience of self-consciousness, the discovery of the “I”, is implicit in our human consciousness (Assagioli, 1973, p. 211). In Psychosynthesis the term “self-consciousness” is used “in the purely psychological sense of being aware of oneself as a distinct individual and not in the customary sense of egocentric and even neurotic self-centredness”. It is what distinguishes our consciousness from that of animals, which are conscious but not self-conscious.

Generally, this self-consciousness is, however, “implicit”. It is experienced in a nebulous and distorted way because it is usually mixed with and veiled by the contents of consciousness (sensations, drives, emotions, thoughts) with which the “I” is constantly identified. Therefore, “if we want to make self-consciousness explicit, clear, and vivid, we must disidentify ourselves from all these contents and identify with the self.

Self-consciousness or awareness of the self has two characteristics:

  •  one introspective, “feminine” (awareness),
  • the other dynamic, “masculine” (will).

This can be expressed in various ways. For example “I am aware of being and willing”; or “Because I am, I can will.”

When asked to define the “I”, Assagioli would answer that it is an experience that is the result of specific training. Thus, in Psychosynthesis the “I” is not seen as an object or a structure, but as an experience possessing certain structural characteristics, certain functions and fundamental aspects. This is how Alberto Alberti summarises them (2007, pp. 48-50):

Structural characteristics of the “I” experience

Centrality

In all existing structures, from atoms to constellations, there is a Centre that supports, organises and vitalises.

Uniqueness and identity

The centre is “one”, it makes us feel “unique” and “united”, individual, unrepeatable, the same as ourselves, different from what is non-self, distinct from external objects and with delineated spatial boundaries; the centre gives us a sense of identity in that it is “identical to itself” (sameness).

Continuity

The experience of centrality is maintained and remains the same through the various stages of development. Centrality acts as a guiding principle in life and is characterised by a sense of stability and permanence in time (immutability: the “I”, reflection of the Self, resides in the dimension of Being, and not of becoming).
Functions

Synthesis

The centre has the function of lending cohesion to and creating a unified synthesis of the multiplicity of aspects and energies within the individual (unifying centre).

Evolution

The “I” has the function of supporting the evolution and maturation of the personality and refining its functions (affective, cognitive and active) so that the personal self can be an adequate instrument for the expression of the Self.
Fundamental aspects

Freedom

 

Assagioli comes to the experience of the “I” through the practice of dis-identification, which is essentially a work of liberation, of acquiring a margin of inner freedom. The “I” resides in this dimension of freedom: the experience of the “I” occurs is this specific inner setting, this space/atmosphere of inner freedom.

Consciousness

The “I” is a centre of self-awareness and has the fundamental function of observation.

Will

The “I” is also a centre of will, i.e. it has an energetic and vital aspect, so that it can, in addition to observing, also act on what it observes in itself, in others and in the environment.

Relation

 

The “I” is not isolated, but in relation with the “you”, with others, with the reality of external objects and of the world; the “I” is a centre of love, that is, the centre of a relational, osmotic, empathic and resonant field, of giving and receiving love.

Presence

All of the above aspects give a sense of “presence” (we may consider disease as a form of “absence”). Presence, as a true and authentic sense of “I”, is not a cold and abstract awareness, but a warm, living state of consciousness. We might highlight here two facets:

  • living presence: presence is what “animates” and “vitalises” the personality. It is the “breath of life “; the essence of the self is aliveness, which is experienced in the form of a feeling of pure existence.
  • gentle presence: presence is gentle and manifests itself as a feeling, a tonality of the soul (the sound, vibration of individual subjectivity, the language, song, dance of the soul).
Structural characteristics of the “I” experience

Centrality

In all existing structures, from atoms to constellations, there is a Centre that supports, organises and vitalises.

Uniqueness and identity

The centre is “one”, it makes us feel “unique” and “united”, individual, unrepeatable, the same as ourselves, different from what is non-self, distinct from external objects and with delineated spatial boundaries; the centre gives us a sense of identity in that it is “identical to itself” (sameness).

Continuity

The experience of centrality is maintained and remains the same through the various stages of development. Centrality acts as a guiding principle in life and is characterised by a sense of stability and permanence in time (immutability: the “I”, reflection of the Self, resides in the dimension of Being, and not of becoming).
Functions

Synthesis

The centre has the function of lending cohesion to and creating a unified synthesis of the multiplicity of aspects and energies within the individual (unifying centre).

Evolution

The “I” has the function of supporting the evolution and maturation of the personality and refining its functions (affective, cognitive and active) so that the personal self can be an adequate instrument for the expression of the Self.
Fundamental aspects

Freedom

 

Assagioli comes to the experience of the “I” through the practice of dis-identification, which is essentially a work of liberation, of acquiring a margin of inner freedom. The “I” resides in this dimension of freedom: the experience of the “I” occurs is this specific inner setting, this space/atmosphere of inner freedom.

Consciousness

The “I” is a centre of self-awareness and has the fundamental function of observation.

Will

The “I” is also a centre of will, i.e. it has an energetic and vital aspect, so that it can, in addition to observing, also act on what it observes in itself, in others and in the environment.

Relation

 

The “I” is not isolated, but in relation with the “you”, with others, with the reality of external objects and of the world; the “I” is a centre of love, that is, the centre of a relational, osmotic, empathic and resonant field, of giving and receiving love.

Presence

All of the above aspects give a sense of “presence” (we may consider disease as a form of “absence”). Presence, as a true and authentic sense of “I”, is not a cold and abstract awareness, but a warm, living state of consciousness. We might highlight here two facets:

  • living presence: presence is what “animates” and “vitalises” the personality. It is the “breath of life “; the essence of the self is aliveness, which is experienced in the form of a feeling of pure existence.
  • gentle presence: presence is gentle and manifests itself as a feeling, a tonality of the soul (the sound, vibration of individual subjectivity, the language, song, dance of the soul).
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