23 August 2021

The Neutralization of Self – A

Rational Concept?
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Nothing real can die. Only what is fake dies.

Text: Ventsislav Vasilev Image: Joseph Redfield Nino on Pixabay CCO

The Gnostic teachings often speak about ‘self-neutralization’, ‘dying of the self’,
‘silencing of the I’, and similar processes, which can sound radical enough to provoke
us to question, at least initially, the rationality of such an action. 

Even those who are familiar with these concepts and believe they understand them
fairly well, can, in experiencing the difficulty of their implementation, entertain the
thoughts such as ‘what if …’  In fact, there is no difficulty; but that is not our topic for
now...

We can see an interesting historical consequence of misunderstanding this process,

when we take the example of how the Roman Catholic Church interpreted the Cathars
process of ‘endura’, as a ritual suicide. They could not, however, be further from the
truth.  Understanding this is also related to our understanding of life in general, and
the ways in which one can serve his or her universality.  Why for instance, do both the
classical Christian and Chinese gnostic philosophies say in one voice: “Those who love
their life in this world will lose it. Those who care nothing for their life in this world will
keep it for eternity"?[1]   

Much has been written on this matter in spiritual literature, but can we find any
references to it in the modern “science of the soul”?

In psychoanalysis one of the most widely used definitions of a person’s character is

that it “represents a set of certain psychological defense mechanisms, i.e. individual
approaches to dealing with states of dissonance and anxiety.”[2] Indeed, dissonance
and anxiety are present and accumulate from early childhood onwards, as a result of
the collision between the instincts of authenticity and the personal need for
validation.  This means on the one hand, the opportunity to freely express our
reactions and emotions, while on the other, the need to be accepted and approved,
firstly by our parents, and later by our extended social environment.

An actual consensus between these two opposing forces within the human psyche is
impossible.  That is why, in trying to reconcile them, we accumulate psychic defences
that over time build our character. Consequently, even the most sophisticated and
intricate philosophical conception of man, life, and the world, in essence, carry and
reflect the author’s character.  It is the rationalization of his personal attitude to
things, to the results of what he has accumulated, the mechanisms that his psyche
has built in order to feel protected.

We define this accumulation of experiences as ‘I’, or ‘self.’  These processes will

normally continue throughout our lives, simply because they are a product of our
instinct for self-preservation.  And because of that, we do not allow ourselves to look
deeper into our own beliefs, and see the fear or desire that is the source of one or
another of the resulting distortions in our life.

However, putting aside our psychic defence mechanisms would enable us to see a
part of ourselves as mediocre, and give it up. And that does not happen with
heartache, but with a joyful release. This is self-knowledge in its initial form.

It seems that even for the first steps of self-knowledge one must at least partially
overcome the wall of one’s self-preservation. By letting go of some of our mental
conditioning, a pure and empty space is freed in us, and the spiritual path may begin.
And so it goes.

Nothing real can die. Only what is fake dies. What is artificial in us really needs to be
neutralized, in order for the Truth to guide us to Itself. That is why the Apostle Paul
says: "I die every day"[3], in fulfillment of John's call: "Prepare the way of the Lord,
make his paths straight."[4]

Let us hope that we will learn to walk that path better and better!

[1] Excerpt from the well-known verse of John 12:25; this is also the meaning of the
final part of chapter 55 of Tao Te Ching, at least in some translations.

[2] Nancy McWilliams, Psychoanalytic Diagnosis.

[3] 1 Corinthians 15:31.

[4] Luke 3:4.