We can split what and who we are into two, and then three.
Spirit, then individual
First, what we are as Spirit, the field of awake emptiness and form absent of center and separate I. This is what is absent of I, or the I without an Other.
Then, who we are as an individual, which in turn is an individual soul and human self. This is the individual self that is inherently selfless, as the rest of the world of form is inherently selfless. It is that little speck within the form aspect of Spirit that it, somehow, mysteriously, is functionally connected with, its vehicle in the world of form.
In other words, we can say that what and who we are is Big Mind (Buddha Mind, Brahman, Tao), soul (alive presence) and human self (personality). And all of it is inherently selfless.
In my own experience of this, I am struck by how these three are simultaneously distinct, fused, and also not two.
Each of these three are distinct.
Spirit is this field of clear awake emptiness and form, with no center, no separate self. It is a what. Impersonal. Universal. The I without an Other. The field of seeing and seen, as a field, without any center.
Then there is the individual soul, which is experience as an alive presence and can be filtered in many ways. As infinitely loving and intelligent. Infinitely receptive and responsive. As luminous blackness. As the indwelling God, an alive presence in the heart region. As the alive full presence around and in this physical body. And so on.
And then this human self. This body-mind, functioning within the world of physical form, and with a particular personality. This brings the joys and stress of being physical, including the longing, seeking, wanting, fear, happiness, sensual pleasures, contractions, hangups, and much more. It is the little vulnerable animal trying to make its way in the world.
In addition to being experienced as distinct, they are also fused.
Spirit infuses the individual soul and human self, especially as it awakens to itself as Spirit. It realizes that all form, including the individual, is no other than itself. The blind identification is taken out of the individual, allowing the individual to reorganize free from the burden of being identified with and in the context of all as Spirit.
The soul, the alive presence, infuses the human self, allowing it to untie knots, heal, mature, and develop in a far deeper way, into a more mature, whole and rounded human being. Ironically, the soul presence, brought into the human self, allows the human self to become more deeply and thoroughly human. It gives the safety and sense of nurturing which allows the human self to relax, to give up some or all of its struggle with itself, and to become more familiar with all of what it is, and embrace and own it all.
And the human self is infused with Spirit awake to itself, and with soul, working on and within it.
At the same time, there is no I and Other here. These are not two, nor three.
They are all just Spirit, the field of awake emptiness and form, arising as Spirit awake to itself, and functionally connected with this individual soul and human self. Already and always centerless and selfless.
These three are a trinity, such as the trikaya of Buddhism. One yet distinct.
And with the potential of being more deeply fused, placing our individual soul and human self under the influence of Spirit, and our human self under the influence of the soul.