Ego

The Hindu scriptures describe the body as a product of Nature, with six defects of delusion: "It is born; it exists; it grows; it changes; it decays; it is annihilated." Most human beings nevertheless expect permanent happiness from this impermanent body. Because of the precedence of the experience of material pleasures, the ego is unwilling and unable to conceive of any higher state of happiness.

Not an unconscious state
Or mental chloroform without wilful return,
Samadhi but extends my realm of consciousness
Beyond the limits of my mortal frame
To the boundaries of eternity,
Where I, the Cosmic Sea,
Watch the little ego floating in Me.

No one can ever heap enough insults upon me to suit my taste. I think we all really thrive on hostility, because it's the most intense kind of massage the ego can undergo. Other people's indifference is the only horror.

Every discussion which is made from an egoistic standpoint is corrupted from the start and cannot yield an absolutely sure conclusion. The ego puts its own interest first and twists every argument, word, even fact to suit that interest.

If outer events bring him to a position where he can bear them no longer and force him to cry out to the higher power in helplessness for relief or if inner feelings bring humiliation and recognition of his dependence on that power, this crushing of the ego may open the door to grace.

If you investigate the matter deeply enough and widely enough, you will find that happiness eludes nearly all men despite the fact that they are forever seeking it. The fortunate and successful few are those who have stopped seeking with the ego alone and allow the search to be directed inwardly by the higher self. They alone can find a happiness unblemished by defects or deficiencies, a Supreme Good which is not a further source of pain and sorrow but an endless source of satisfaction and peace.

In the heart's deepest place, where the burden of ego is dropped and the mystery of soul is penetrated, a man finds the consciousness there not different in any way from what all other men may find. The mutuality of the human race is thus revealed as existing only on a plane where its humanness is transcended. This is why all attempts to express it in political and economic terms, no less than the theosophic attempts to form a universal brotherhood, being premature, must be also artificial. This is why they failed.

The source of wisdom and power, of love and beauty, is within ourselves, but not within our egos. It is within our consciousness. Indeed, its presence provides us with a conscious contrast which enables us to speak of the ego as if it were something different and apart: it is the true Self whereas the ego is only an illusion of the mind.

Ego could be defined as whatever covers up basic goodness. From an experiential point of view, what is ego covering up? It's covering up our experience of just being here, just fully being where we are, so that we can relate with the immediacy of our experience. Egolessness is a state of mind that has complete confidence in the sacredness of the world. It is unconditional well-being, unconditional joy that includes all the different qualities of our experience.

True sanity entails in one way or another the dissolution of the normal ego, that false self competently adjusted to our alienated social reality... and through this death a rebirth and the eventual re-establishment of a new kind of ego-functioning, the ego now being the servant of the divine, no longer its betrayer.

Soul in the room where I am, here I am, Entrungene, staggering. Wag ego then? I'll throw myself? were eligible for a lot where I urged. Now that even the slightest power of accomplishing it completely, in silence before the competition -: Wag ego then? Throw myself Although I suffered from self-conscious body, nights, so I befriended him, the earthen, with infinity, sobbing overflowed, that I raised . his austere heart But now, whom ego, show me your soul I? Who? is surprised Suddenly I want to be the eternal, not adhering to the contrary, no longer comforter, feeling with nothing but heaven. Hardly a secret, because in the open all the secrets of a, an anxious O go by how the big hugs. What is embraced me, which I continue to give me, awkward Embracing? Or I forgot, and counting? forgot the finite turmoil that heavy lovers? Stalin ', rush up and Kann?

Spiritual practices help us move from identifying with the ego to identifying with the soul. Old age does that for you too. It spiritualizes people naturally.

The Ego is an exquisite instrument. Enjoy it, use it--just don't get lost in it.

A man cannot easily get rid of the ego and the consciousness that the body is the soul. It becomes possible only when, through the grace of God, he attains samadhi

A man is able to see God as soon as he gets rid of ego and other limitations. He sees God as soon as he is free from such feelings as 'I am a scholar', 'I am the son of such and such a person', 'I am wealthy', 'I am honorable', and so forth.

According to the Vedanta one has to know the real nature of one's own Self. But such knowledge is impossible without the renunciation of ego. The ego is like a stick that seems to divide the water in two. It makes you feel that you are one and I am another. When the ego disappears in samadhi, then one knows Brahman to be one's own inner consciousness.

As a piece of rope, when burnt, retains its form, but cannot serve to bind, so is the ego which is burnt by the fire of supreme Knowledge.

Egotism is of the nature of tamas; it is begotten by ignorance. On account of the barrier of ego one does not see God. 'All troubles come to an end when the ego dies.' It is futile to be egotistic. Neither body nor wealth will last.

God is realized as soon as the mind becomes free from attachment. Whatever appears in the Pure Mind is the voice of God. That which is Pure Mind is also Pure Buddhi; that, again, is Pure Atman, because there is nothing pure but God. But in order to realize God one must go beyond dharma and adharma. The 'I' that makes one a worldly person and attaches one to 'woman and gold' is the 'wicked I'. The intervention of this ego creates the difference between jiva and Atman. Water appears to be divided into two parts if one puts a stick across it. But in reality there is only one water. It appears as two on account of the stick. This 'I' is the stick. Remove the stick and there remains only one water as before.

If by the grace of the guru one's ego vanishes, then one sees God.