Understanding Sense of Self through Inside Out 2 Movie through the lens of the Indian school and the Western school of thoughts

Firstly, let’s talk a little about what the Sense of Self is. Your sense of self refers to your perception of the collection of characteristics that define you. Personality traits, abilities, likes and dislikes, your belief system or moral code, and the things that motivate you — these all contribute to self-image or your unique identity as a person.

Now the question is, why is it so important to have a sense of self? So, Erika Myers explains as:

“Having a well-developed sense of self is hugely beneficial in helping us make choices in life. From something as small as favorite foods to larger concerns like personal values, knowing what comes from our own self versus what comes from others allows us to live authentically”.

Now let’s look into what Inside Out 2 talks about:

In the movie, Riley’s is built from many of her memories and beliefs. It is connected to the Belief System, a place made of a pool full of memory orbs, through glowing strings originating from the orbs. When the strings are plucked, the beliefs can be heard. When activated, it says, “I’m a good person.” The Sense of Self is so powerful that, as long as it’s plugged in, it can prevent the emotions from forcing Riley to do something she doesn’t believe in. Joy makes sure that the strings will always be attached to her sense of belief, which makes her strong.

But when Anxiety enters the headquarters, everything starts to fall apart when she decides that she can create a better Sense of Self, and throws the old one into the Back of the Mind. The idea of creating a new sense of self creates detachment of Riley from her friends and parents, and leads her to please her favorite Ice Hockey player, which results in her putting more effort than needed and making everyone like her, especially her favorite player, creating more pressure on her. During this process, she forgets who she was before and loses her self-identity and sense of self.

Later, during her match, when her beliefs turned from “I’m a good person” to “I’m not good enough” It’s showed that, even when the emotions are careful with memories they send to the Belief System, they don’t have full control on the belief generated, as Anxiety, in her attempt to build a better Riley, ended up creating the belief she is not good enough.

When Anxiety sees Riley receiving penalties from her coach for hurting her teammates, due to the pressure, she gets panic attacks, which leads to her having panic attacks. When Joy returns to Headquarters to replace the sense of self with the old one, she sees Anxiety having a panic attack. She calms her down by telling her that “You don’t get to choose who Riley is, “You have to let her go”. Joy and the rest of the emotions let Riley choose who she wants to be.

At the end of the movie, after Riley calms down, she goes back to her match. Before that, the sun’s rays fall on her, which shows the new beginning of her sense of self.

Riley’s Beliefs (Then → Now):

• “I’m a good person.” → “I’m not good enough!”
• “I’m a really good friend.” → “If I am a Firehawk, I won’t be alone.”
• “I’m kind.” → “If I am good at hockey, I will have friends.”
• “I’m strong.”
• “I’m brave.”

Now, let’s look into what Humanistic Psychology and Carl Rogers talk about, the Sense of Self.

Humanist psychologist Carl Rogers believed that self-concept is made up of three distinct parts: ideal self, self-image, and self-esteem. These three parts are further explained below:

· Ideal self: The ideal self is the person you want to be. This person has the attributes or qualities you are either working toward or want to possess. It’s who you envision yourself to be if you were exactly the person you wanted to be.

· Self-image: Self-image refers to how you see yourself at this moment in time. Physical characteristics, personality traits, and social roles affect your self-image.

· Self-esteem: How much you like, accept, and value yourself contributes to your self-concept. Self-esteem can be affected by several factors, including how others see you, how you think you compare to others, and your role in society.

Carl Rogers posited a theory of how self-concept influences and, indeed, acts as the framework for one’s personality. The image we have of who we are contributes to our personality, and our actions — combined with our personality — create a feedback loop into our image of ourselves. Rogers believed that our personality is driven by our desire for self-actualization.

When your self-concept is aligned with your reality, then it is called ‘congruence’, but when there is a mismatch between how you see yourself (self-image) and who you wish you were (ideal self), then your self-concept is ‘incongruent’, which can negatively affect your self-esteem.

But, how does the sense of self develop? Here’s the answer:

A sense of self can be built through your experiences, observations, your friends, relatives, and many more.

When someone believes in you. For instance, you are always been good in playing badminton, and now there is a challenging yet biggest tournament happening tomorrow, you are nervous and tensed about what will happen in tomorrow’s match, your coach comes to you and tells you that ‘hey, listen I know it’s a big day for you tomorrow and you must be nervous, but I know you win that trophy tomorrow’. Isn’t this motivating enough, and this might also make you win your match?

The characters we identify with. Self-concept can also be developed through the stories we hear. For instance, when we hear from the news that ‘Saina Nehwal won a Gold Medal in the Olympic Games’, this can motivate a female player who idealizes Saina Nehwal, which can lead her to become the next gold medallist in the next Olympic Games.

Let’s delve into the three general stages of sense of self development during early childhood:

1. Stage 1: 0 to 2 years old a. Babies need consistent, loving relationships to develop a positive sense of self. b. Babies form preferences that align with their innate sense of self. c. Toddlers feel secure with gentle but firm limits d. At age two, language skills develop, and toddlers have a sense of “me.”
2. Stage 2: 3 to 4 years old a. Three and four-year-olds begin to see themselves as separate and unique individuals. b. Their self-images tend to be descriptive rather than prescriptive or judgmental. c. Preschoolers are increasingly independent and curious about what they can do.
3. Stage 3: 5 to 6 years old a. They are transitioning from the “me” stage to the “us” stage, where they are more aware of the needs and interests of the larger group. b. Kindergarteners can use their words to communicate their wants, needs, and feelings. c. Five and six-year-olds can use even more advanced language to help define themselves within the context of the group.

Sense of self is not static; it changes according to experiences, observation, and life events. Our environment plays a major role in this process. It can also change based on the people with whom we interact.

In some cases, a medical diagnosis can change self-concept by helping people understand why they feel the way they do, such as someone receiving an autism diagnosis later in life, finally providing clarity as to why they feel different (Stagg & Belcher, 2019).

Self-Concept Maintenance Theory:

Self-concept maintenance refers to how people maintain or enhance their sense of self. It is relatively fixed after a person reaches adulthood, but it can- and does -change based on the person’s experiences. The theory of self-concept maintenance states that we do not simply sit and wait for our self-concept to develop: we take an active role in shaping our self-concept at all ages.

Lastly, let’s look into the Indian concept of the Self. The study of the self in the Indian traditions reveals that the core of the Indian self is metaphysical, and it has been the focus of study by philosophers as well as contemporary psychologists. In the Indian worldview, a person is not limited to the physical body, but has multiple perspectives. There is a general agreement that the metaphysical self, Atman, is the real self. The rich indigenous concept of self has significant insights that would be missed by merely following the Western psychological approach employed in the study of self.

The Sanskrit word for the feeling of personal identification or self-sense in general is called aham (अहम्), which is the English word for “I” in Indian culture. Therefore, the I-feeling that the questioner is interested in in the “Who am I” question is aham (अहम्), and it is seen to be a function of the mind or mental apparatus known as antahkarana (internal organ). ‘Being’ is represented by aham in the ontological sense (ontology is the study of the nature of being). At the psychological level, the function is called ahamkara, and it encompasses all of our daily thoughts and feelings about ourselves.

The concepts of identity and self are: Atman (आत्मन्), Purusha (पुरुषः), Jiva (जीवः), Dehin (देहिन्), Ksetrajña (क्षेत्रज्ञः), Ahamkara (अहंकारम्), Ahambhava (अहंभावम्), Asmita (अस्मित), Jnata (ज्ञाता), Bhokta (भोक्ता), and Karta (कर्ता), which are used in different contexts with specific meaning and significance. Upanishads also declare that this self is Brahman or ―I am Brahman (aham brahmasmi).

Many Indian and Western scholars, in recent decades, have studied and presented the concept of self, based on Indian perspectives given in the Vedas, varna and ashrama dharmas, samskaras, and many more.

In the Kathopanishad, the nature of the Self is summarized by Yama as the eternal principle in a person that never changes:

“This principle, Yama says, is tinier than the atom and larger than the largest of things; it is the One underlying the Many, the Permanent (nitya) behind the Ephemeral (anitya) in the entire universe. It cannot be divided or destroyed; the Self is not killed by the destruction of the body. It is by knowing the changeless Self behind all the changes that one attains immortality.”

Psychological Self

Beyond the physical self, Indian psychology includes the psychological self, formed by mental aspects like manas (mind), buddhi (intellect), and ahankara (ego). When buddhi aligns inward toward Atman, it detaches from worldly desires, seeking a state of satisfaction and neutrality, as described in the Bhagavad Gita (4.22). The concept of gunas (sattva, rajas, tamas) also influences buddhi’s decisions and behaviors.

Social Self

The social self is shaped by cultural values, particularly individualism and collectivism. Western cultures typically emphasize individualism with a clear, independent self-concept, while Eastern and Indian cultures promote collectivism, with a shared, interdependent self. In India, this interdependence aligns with Dharma, a social and moral code that strengthens communal bonds and stability. The Indian self is thus deeply connected to family and society, with terms in Indian languages for extended family members reflecting this cultural emphasis on close-knit relationships.

The distinction of self in individualism and collectivism is:

Individualism

• Independent sense of self
• Relationships formed to meet personal needs
• No strong ingroup/outgroup distinction
• Personal goals come first
• Encourages individual expression
• Motivation driven by personal desires
• Relationships based on rational exchange

Collectivism

• Interdependent sense of self
• Balances personal and group needs
• Strong ingroup vs outgroup distinction
• Collective goals take priority
• Emphasis on social harmony and norms
• Motivation driven by duty and responsibility
• Long-term, committed relationships

1. Metaphysical Self (The “I-ness”) — The Subtlest Layer

Anandamaya Kosha

• Element: Jivatma (Atman embodied)
• Function: Kartrtva (doer) and Bhoktrtva (enjoyer)

2. Psychological Self (Mental & Cognitive Faculties) — The Subtle Layer

Vijnanamaya Kosha

• Element: Buddhi (discriminative, decision-making faculty)
• Function: Understanding, wisdom, intuition, creativity, and direct cognition

Manomaya Kosha

• Element:
• Manas (cognitive processing)
• Antahkarana
• Ahamkara (sense of ego)
• Function: Thoughts, ideas, perception, and processing sensory input

3. Physical Self (Physiological & Bodily Faculties) — The Gross Layer

Pranamaya Kosha

• Element: Physiological functions
• Function: Breathing, digestion, excretion, and other life processes

Annamaya Kosha

• Element: Physical body (made of Panchabhutas)
• Function: Body structure — tissues, bones, skin, organs

My takeaways from the movie:

Inside out 2 doesn’t just show sense of self it also shows how life events, friendships, emotions, thought patterns change when you grow up, and the dialogue is really relatable which says that “I guess that’s what happens when you grow up, you feel less joy”, according to me this means that when you grow up you don’t just experience joy, you also experience fear, anxiety, sadness, boredom, and many other emotions.

Anger in the movie says that “You made a lot of mistakes, a lot. And you’ll make a lot more in the future”, which is very true. As we grow up, we are going to make mistakes; humans are never perfect, and it’s completely alright to make mistakes, but learning from them and correcting yourself is what matters.

At the end of the movie Joy says to Anxiety that ‘Why Don’t We Take a Seat in Our Special Chair?’, in this scene we could see how Joy was trying to calm Anxiety by making her sit comfortably on her seat and offering her some hot tea to drink and Joy also tells her we can’t control what decision does Riley takes. This shows that emotions can’t define what a person is.

Anger tells Joy that she’s delusional because she can’t see that the Riley they knew is gone. Joy responds, “Of course I’m delusional! Do you know how hard it is to stay positive all the time?” This scene portrays that we cannot always stay positive; there will also be times when we will break down, get frustrated, feel demotivated, and feel negative.

Finally, Inside Out 2 teaches us that we must be careful not to let anxiety go into overdrive with “catastrophic thinking” by imagining endless chains of negative events. Catastrophic thinking often comes with over-generalised states accompanied by a sense of extreme certainty.

References

Klein, A. (2020). ‘Who Am I?’ How to Find Your Sense of Self. Healthline. https://www.healthline.com/health/sense-of-self#factors

Cherry. K. (2024). What Is Self-Concept? The Fundamental “Who Am I?” Question. Verywell mind. https://www.verywellmind.com/what-is-self-concept-2795865#:~:text=How%20Carl%20Roger's%20Defines%20Self,that%20impacts%20your%20self%2Dconcept.

Dharmawiki. (2023). Indian Concept of Self. Dharmawiki. https://dharmawiki.org/index.php/Indian_Concept_of_Self#cite_note-:32-4