The body in the constitution of the psyche

We have no idea and we do not always measure the dimension of how much the body is directly linked to the constitution of the psychic body and, consequently, also to the emotional one.

Generally, biological birth is considered a dramatic and observable event, unlike the birth of the psychic sphere which is an unfolding that occurs without a delimited milestone and does not coincide in the same timeline from the moment we inhale our first Chi, Ki, or as we call in Tantra, our sexual/vital energy.

This sexual energy makes us potent and empowers the body to gain autonomy. Here we have the first rupture where we disconnect from the umbilical cord that connects us to the mother, gaining autonomy from our lungs to breathe and ingest food through the stomach.

When we acquire the first sense of existence, we also reach an awareness of separateness from the mother, which does not occur at the exact moment of this biological separation. The same happens with the construction and development of the psyche and the notion of the self. The bodily ego initiates the psychosphere ego.

In terms, we need the sense of the self's existence, first through the other, soon after the contrary movement towards the creation of the individual identity. The "I Am" through the collective sense and the look of the other, but also "I Am" through my own eyes.

The so-called “psychic birth”, whose origin would be in the body, also comes from the senses themselves, builders of the psyche, propelling filters for connection with the external and internal world, the self from the other and from how I feel, and it also embraces our repertoire of memories regarding the initiation of exploring the external universe.

Tactile, gustatory, olfactory, auditory and visual impressions have the function of triggering both sensitive memory and what I need to grasp the world. When blocking these functions, there is a blockage in this path that goes from sensation to idea, anesthetizing or exacerbating it, we are psychically inert.

A normal baby with a responsive mother will need to gradually acquire this awareness that there are two and not one. And gradually because the baby will oscillate between an illusion of physical continuity and a break in the mother's own bodily continuity.

However, in adulthood, we still carry this baby, this child with all these perceptions and intertwined worlds, which in fact do not dissolve in our usual daily life. The idea that I am from the perception and gaze of the other is always a dialogue, the social institution in terms of behavioral and cultural construction also inflicts this gaze.

This look often permeates our life and our psychic atmosphere with such a weight that we become vigilant of all our acts, desires, impulses and actions that we delete the first learning of our bodies: the autonomy of being.

Tantra permeates this return to the self, every sense of self-responsibility, feeling, thinking, being and acting towards oneself and then the autonomy of this psychosphere to the environment in which it permeates with responsibility and even perceiving the “Not-Me”. Knowing that not everything is about you, about me.

The other can also have this same psychic autonomy and thus develop their actions, think and feel for themselves with responsibility for themselves and for the other, acting with maturity in the environment that permeates their space.

Tantra always works with the child, so that the adult knows how to occupy and live their space in a systemic, symbiotic and healthy way from within and outside of themselves.