James Hillman’s concept of psyche as polycentric challenges traditional, monolithic views of the self by emphasizing a dynamic interplay of multiple centers of meaning, archetypes, and influences. This perspective enriches the practice of anavah (humility) by fostering self-awareness, decentralizing ego dominance, and emphasizing the relational nature of identity. However, it also introduces complexities, such as navigating conflicting internal voices or risking fragmentation.

In this discussion, we examine how Hillman’s psyche and polycentrism affect anavah, considering the positive, neutral, and negative aspects, followed by NVC-based SMART goals for cultivating humility in light of these insights.

Positive Aspects of Hillman’s Polycentrism for Anavah

1. Decentralization of the Ego
   • Hillman’s polycentric view naturally aligns with anavah by challenging the ego’s dominance. Recognizing the self as composed of multiple centers reduces the likelihood of arrogance and fosters humility.
   • By decentralizing the ego, polycentrism encourages the acknowledgment of diverse inner voices and their contributions, making room for a more balanced, humble self-concept.
2. Recognition of Multiplicity
   • Polycentrism reinforces the Mussar teaching of makir et mekomo (knowing one’s place) by emphasizing the coexistence of many parts of the psyche. Each archetype or aspect has its role, reminding us that no single part of the self is inherently superior. This applies inwardly as well as outwardly, as we are all here for a purpose whether it’s our own internal parts or entities we deal with outside ourselves.
   • This multiplicity fosters a relational humility—recognizing that our internal parts, like the members of a community, must coexist and cooperate harmoniously.
3. Deepened Empathy: Polycentrism extends anavah outward. By seeing the self as composed of multiple centers, one can more easily empathize with the complexity of others, acknowledging their diverse motivations and struggles.
4. Integration of Shadow Aspects: Hillman’s emphasis on embracing all parts of the psyche, including the shadow, supports anavah by encouraging honesty about one’s limitations and flaws. This transparency is central to humility, as it mitigates false pride or self-deprecation.

Neutral Aspects of Polycentrism for Anavah

1. Multiplicity as a Double-Edged Sword
   • While recognizing internal multiplicity can enrich self-awareness, it may also lead to indecision or confusion. In practicing anavah, one must discern which inner voices align with humility and which perpetuate pride or insecurity. Sometimes this is veiled as false humility or, perhaps, more commonly as anxiety.
   • Neutrality arises when polycentrism fosters awareness but does not provide a clear hierarchy or framework for prioritizing inner voices. Yetzer hara and yetzer tov are two dialectical categories. Teshuva (turning) is key to integrating them into skillful practice of anavah.
2. Archetypal Ambiguity Hillman’s archetypes are non-linear and contextual, which can be both liberating and destabilizing. For example, recognizing the Warrior archetype within may challenge humility, while acknowledging the Caregiver might support it. Without discernment, this complexity risks stagnation. And while we can go it alone (yes, we can “study” alone); it’s strongly recommended to work with others — a Mussar “buddy”, a Talmud cohort, and a beit din for halakic matters.

Negative Aspects of Polycentrism for Anavah

Risk of Fragmentation

Overemphasis on multiplicity without integration risks fragmenting the self, making it difficult to cultivate a cohesive sense of humility. Fragmentation can undermine anavah by leaving one overwhelmed by competing inner voices or archetypes.

Over-Identification with Archetypes

Polycentrism may lead to over-identification with certain archetypes, such as the Hero or Sage, fostering arrogance or a sense of superiority. Conversely, over-identifying with the Victim may lead to false humility or passivity.

Undermining Relational Humility

If polycentrism focuses too heavily on internal dynamics, it may neglect outward expressions of humility, such as honoring others or participating in communal life.

NVC-Themed SMART Goals for Skillful Practice of Anavah

1. Integrating Internal Multiplicity with Humility

Observation: I notice that I often feel pulled between different inner voices,
some of which challenge humility
(e.g., pride, defensiveness).

Feeling: I feel curious and motivated to bring balance to these inner dynamics.

Need: To recognize and honor the contributions of different inner parts while aligning them with anavah.

Request: Create a practice to identify, acknowledge, and integrate these parts with humility.

SMART Goal:

Specific: Dedicate 10 minutes daily to journaling about one internal voice or archetype that emerged during the day,
noting its influence on humility.

Measurable: Reflect on five inner voices weekly and assess whether their actions aligned with humility. Ask the parts to repurpose (teshuva) any energy (coping techniques) to a skillful practice of humility.

Achievable: Begin with accessible archetypes (e.g., Helper, Hero, Critic) and expand to subtler ones.

Relevant: Fosters self-awareness and internal balance, aligning with anavah.

Timely: Start immediately and review progress after one month.

2. Cultivating Relational Humility Through Empathy

Observation: I notice I sometimes struggle to honor the complexity of others,
focusing instead on my perspective.

Feeling: I feel challenged but committed to deepening relational humility.

Need: To extend anavah outward by empathizing with others’ multiplicity.

Request: Develop a practice for recognizing and honoring others’ diverse motivations and struggles.

SMART Goal:

Specific: During one interaction daily, pause to reflect on the complexity of the other person’s experience and acknowledge one positive aspect of their perspective.

Measurable: Log reflections on five interactions weekly in a journal. In Mussar, focus on a middah, such as anavah, is usually done cyclic time boundary — often a week, sometimes a month.

Achievable: Begin with close relationships and expand outward. This also matches the suggests in the Pirkei Avot.

Relevant: Strengthens outward anavah by fostering empathy and appreciation.

Timely: Begin within one week and review after four weeks.

3. Mitigating Fragmentation and Cultivating Integration

Observation: I sometimes feel overwhelmed by competing internal voices or archetypes, leading to indecision.

Feeling: I feel motivated to bring greater clarity and integration to these dynamics.

Need: To align multiplicity with unity, ensuring internal harmony supports humility.

Request: Develop a mindfulness practice to observe and integrate inner voices.

SMART Goal:

Specific: Spend 15 minutes daily in mindfulness meditation, focusing on observing and integrating competing inner voices.

Measurable: Journal weekly about one key insight or pattern from meditation practice.

Achievable: Use guided meditations or prompts (e.g., “Which part of me is speaking now?”). There are CBT and IFS apps if you prefer a technological approach.

Relevant: Reduces fragmentation and fosters a cohesive practice of anavah.

Timely: Begin within one week and evaluate after one month.

4. Balancing Archetypal Influences

Observation: I notice that certain archetypes, such as the Hero or Critic, dominate my internal dynamics, sometimes fostering arrogance or false humility. (Note anxiety is handled more with the indecision above).

Feeling: I feel curious about exploring the contributions and limitations of these archetypes.

Need: To balance archetypal influences, ensuring they support rather than hinder anavah.

Request: Reflect on dominant archetypes and reframe their roles to align with humility.

SMART Goal:

Specific: Weekly, select one archetype (e.g., Warrior, Caregiver, Sage) and journal about how it supported or challenged humility in specific situations.

Measurable: Complete reflections for four archetypes over one month.

Achievable: Focus initially on well-recognized archetypes and expand to subtler ones.

Relevant: Encourages humility by balancing the influence of internal archetypes.

Timely: Start immediately and review after four weeks.

Conclusion

James Hillman’s polycentric view of the psyche provides a rich framework for exploring anavah, emphasizing decentralization, multiplicity, and relational humility. While it offers profound opportunities for self-awareness and empathy, it also presents challenges, such as fragmentation or over-identification with certain archetypes. By implementing NVC-based SMART goals, practitioners can integrate the positive aspects of polycentrism while mitigating its risks, fostering a balanced and skillful practice of anavah that aligns internal complexity with outward humility.

References:

• Hillman, James. Re-Visioning Psychology. Harper & Row, 1975.
• Hillman, James. The Soul’s Code: In Search of Character and Calling. Random House, 1996.
• Rosenberg, Marshall B. Nonviolent Communication: A Language of Life. PuddleDancer Press, 2003.

Integrating Internal Family Systems (IFS) with James Hillman’s Polycentrism and the Practice of Anavah

Internal Family Systems (IFS), like Hillman’s polycentrism, acknowledges the multiplicity within the psyche. IFS views the self as composed of various “parts,” each with its own role, emotions, and motivations. These parts are led by the Self, which embodies qualities like compassion, curiosity, and humility. This framework complements Hillman’s archetypal approach by providing structured tools to identify, dialogue with, and integrate inner parts, making it particularly relevant for cultivating anavah (humility).

Below, I explore how IFS deepens the practice of anavah, integrating Hillman’s polycentrism while addressing complexity, interrelated parts, and challenges. Finally, I develop NVC-themed SMART goals tailored to this integration.

IFS and Polycentrism: A Combined Framework for Anavah

1. Synergy Between IFS and Hillman

• Multiplicity Acknowledged: Both frameworks view the psyche as inherently polycentric.
  Hillman emphasizes archetypes, while IFS focuses on protectors, managers, exiles, and the Self.
• Non-Pathologizing Approach: IFS and Hillman agree that all parts have value and purpose. Even seemingly problematic parts (e.g., prideful or self-critical aspects) are not inherently bad but hold motivations that can be understood and transformed. This is key as Jewish practice is rife with examples of those that turned (teshuva) the yetzer hara and were ultimately stronger than those that never deviated from the yetzer tov. There are usually “wounds” associated with why the yetzer hara does what it does to help you “cope”. Often, you are hauling an old coping mechanism along into a new situation.
• Central Leadership: While Hillman highlights the interplay of archetypes without a clear hierarchy, IFS identifies the Self as a calm, compassionate leader that harmonizes parts. This leadership aligns with anavah, as humility thrives when the Self leads with balance and curiosity.

2. How IFS Supports Anavah

• Recognizing Protective Parts: IFS helps identify parts that
  • inflate (e.g., arrogance) or
  • diminish (e.g., false humility) the ego to protect underlying vulnerabilities. Recognizing and unburdening these parts fosters authentic anavah.

• Reframing Internal Criticism: Self-critical parts, often rooted in fear or shame, can distort humility by pushing toward excessive self-deprecation. IFS reframes these parts as protectors needing compassion, allowing humility to emerge without self-negation.
• Building Relational Humility: By fostering curiosity and compassion for all parts—both internal and external—IFS enhances anavah in relationships, encouraging a non-judgmental, empathetic stance toward others.

3. IFS’s Contribution to Hillman’s Complexity

IFS provides tools for navigating Hillman’s archetypal polycentrism by:

• Mapping Inner Parts: IFS categorizes parts (managers, firefighters, exiles) and identifies their motivations, helping untangle the interplay of archetypes. Call it further discerning, acknowledging, and appreciating.
• Facilitating Dialogue: Through parts work, IFS encourages direct communication with archetypal energies, allowing for integration and alignment with humility.
• Establishing Leadership: The Self in IFS serves as the unifying force that integrates Hillman’s diverse archetypes into a cohesive whole.

Positive, Neutral, and Negative Aspects of Integrating IFS into Anavah

Positive Aspects

1. Increased Self-Awareness:
   • IFS encourages awareness of internal conflicts and motivations,
     fostering a deeper understanding of humility and its obstacles.
   • Example: Recognizing a part that feels prideful or defensive and exploring its protective role.
2. Enhanced Relational Humility: IFS fosters empathy for others by drawing parallels between their external actions and our internal parts. This builds relational anavah by honoring others’ complexities.

Unburdening Inner Parts:

IFS facilitates the unburdening of exiles (e.g., wounded parts tied to shame or inadequacy),
which frees the Self to lead with authentic humility.

Neutral Aspects

1. Complexity of Inner Work:
   • IFS requires time and effort to map and dialogue with parts.
     While rewarding, this can feel overwhelming without consistent practice. In that way, it’s a bit like Torah and Talmud study; yes, you can do it rote (and that happens to everyone) but the constant practice eventually influences how we act, much as water flowing over rock eventually cuts through it.
   • Neutrality arises when awareness of parts does not yet translate into practical change.
2. Relational Focus: While IFS emphasizes the internal system, outward humility (anavah in action) may require additional frameworks, such as Mussar practices or Hillman’s archetypal engagement.

Negative Aspects

1. Over-Identification with Parts: Focusing excessively on one part (e.g., the Critic or Hero) may hinder the emergence of the Self, risking imbalance and undermining humility. In IFS terms, this is called “blending” — yourself gets bound up or blended with a certain part/role. If left unexamined, this can become the new “norm” even if the coping mechanism no long applies. 
2. Risk of Over-Analysis: Overanalyzing internal parts may lead to stagnation (a form of “freezing”) or analysis paralysis (a form of distractin/flight), where introspection takes precedence over outward expressions of anavah, such as gratitude or service. 
3. Avoidance of Discomfort: Parts that resist humility (e.g., prideful managers) may deflect attention from vulnerable exiles, delaying authentic growth in anavah.

NVC-Themed SMART Goals for Integrating IFS into Anavah

1. Recognize and Dialogue with Protective Parts

Observation: Certain parts (e.g., defensive or critical) hinder humility by protecting vulnerabilities.

Feeling: I feel curious and motivated to understand these parts.

Need: To align protective parts with the Self, fostering humility.

Request: Develop a practice for identifying and dialoguing with these parts.

SMART Goal:

Specific: Dedicate 15 minutes twice weekly to journaling about one protective part that emerged during the day,
asking: “What are you protecting? What do you need?” (Be genuinely curious and listen with all your senses for an answer — it may well surprise you)

Measurable: Identify four protective parts within one month and document their patterns.

Achievable: Focus on recurring parts (e.g., Critic, Defender) to build familiarity.

Relevant: Fosters humility by addressing defenses that distort self-perception.

Timely: Start immediately and review progress after four weeks.

2. Cultivate Relational Anavah Through Empathy for Others

Observation: I notice I sometimes struggle to honor others’ complexities in disagreements.

Feeling: I feel challenged but committed to practicing relational humility.

Need: To extend empathy outward, recognizing others’ internal multiplicity.

Request: Develop practices to honor others’ perspectives.

SMART Goal:

Specific: During one interaction daily, reflect on what “parts” might be influencing the other person’s behavior (e.g., their Protector or Exile) and acknowledge one positive aspect of their perspective. (You may need to ground yourself or physically/mentally/emotionally teshuva (i.e., turn or move) — in order to “unblend” and get unstuck from a particular part)

Measurable: Log reflections on five interactions weekly.

Achievable: Start with close relationships and expand to broader interactions. (Best to try with an “easy” close relationship).

Relevant: Reinforces outward humility by fostering empathy and appreciation.

Timely: Begin within one week and review after four weeks.

3. Unburden Parts to Foster Authentic Anavah

Observation: Some parts carry burdens (e.g., shame, pride) that distort humility.

Feeling: I feel motivated to free these parts from their burdens.

Need: To allow the Self to lead with clarity and compassion.

Request: Practice IFS unburdening techniques for vulnerable parts.

SMART Goal:

Specific: Weekly, identify one part carrying a burden (e.g., shame or defensiveness) and explore its story through journaling or visualization,
asking: “What burden are you carrying? What would it feel like to let it go?”

Measurable: Reflect on four parts over one month,
documenting shifts in their behavior.

Achievable: Start with parts that frequently appear in daily life.

Relevant: Aligns with anavah by fostering humility through inner harmony.

Timely: Begin this week and assess progress after one month.

4. Strengthen the Leadership of the Self

Observation: I notice that some parts (e.g., Critic, Hero) occasionally override the Self, disrupting balance and humility.

Feeling: I feel curious and motivated to strengthen Self-leadership.

Need: To cultivate internal harmony and align actions with humility.

Request: Develop mindfulness practices to connect with the Self.

SMART Goal:

Specific: Dedicate 10 minutes daily to a mindfulness practice,
focusing on identifying and embodying Self qualities (e.g., curiosity, compassion).

Measurable: Log three moments weekly when the Self effectively guided interactions.

Achievable: Use guided meditations or prompts to strengthen Self-awareness.

Relevant: Encourages humility by ensuring the Self leads internal and external actions.

Timely: Begin immediately and evaluate progress after four weeks.

Conclusion

Integrating IFS into the practice of anavah enhances Hillman’s polycentrism by providing structured tools for navigating complexity, harmonizing inner parts, and fostering authentic humility. While both frameworks celebrate multiplicity, IFS’s focus on Self-leadership ensures that humility emerges from a place of compassion, balance, and clarity. By implementing the proposed SMART goals, practitioners can deepen their engagement with anavah, transforming both their inner dynamics and relational practices in meaningful ways.