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Re: was ist das EGO
Anonymous - 30.03.2006, 19:16was ist das EGO
What is the ego?
Osho The Book of Wisdom, Chapter 16
What is the ego? Are we always functioning through the ego or are
there moments when we are free of it?
MAN HAS NO CENTER separate from the center of the whole. There is
only one center in existence; the ancients used to call it Tao,
dhamma, god. Those words have become old now; you can call it truth.
There is only one center of existence. There are not many centers,
otherwise the universe would not be really a universe, it would
become a multiverse. It is a unity, hence it is called
the "universe"; it has only one center.
But this is to be meditated upon a little. That one center is my
center, your center, everybody's center. That one center does not
mean that you are centerless, that one center simply means that you
don't have a separate center. Let us say it in different words. You
can make many concentric circles on one center, many circles. You
can throw a pebble in a silent lake: one center arises from the fall
of the pebble and then many concentric circles arise and they go on
spreading to the farthest shore -- millions of concentric circles,
but they all have one center.
Each can claim this center as his own. And in a way it is his
center, but it is not only his. The ego arises with the claim, "The
center is mine, separate. It is not your center, it is my center; it
is me." The idea of a separate center is the root of the ego.
When a child is born he comes without a center of his own. For nine
months in the mother's womb he functions with the mother's center as
his center; he is not separate. Then he is born. Then it is
utilitarian to think of oneself as having a separate center;
otherwise life will become very difficult, almost impossible.
TO SURVIVE, AND TO STRUGGLE for survival in the fight of life,
everybody needs a certain idea of who they are. And nobody has any
idea. In fact nobody can ever have any idea, because at the deepest
core you are a mystery. You can't have any idea of it. At the
deepest core you are not individual, you are universal.
That's why if you ask the Buddha, "Who are you?" he remains silent,
he does not answer it. He cannot, because now he is no more
separate. He is the whole. But in ordinary life even Buddha has to
use the word 'I'. If he feels thirsty he has to say, "I am thirsty.
Ananda, bring me a little water, I am thirsty."
To be exactly right, he should say, "Ananda, bring some water. The
universal center is a little thirsty." But that will look a little
odd. And to say it again and again -- sometimes the universal center
is hungry, and sometimes the universal center is feeling a little
cold, and sometimes the universal center is tired -- it will be
unnecessary, absolutely unnecessary. So he continues to use the old
meaningful word 'I'. It is very meaningful; even though a fiction,
it is still meaningful. But many fictions are meaningful.
For example, you have a name. That is a fiction. You came without a
name, you did not bring a name with you, the name was given to you.
Then by constant repetition you start becoming identified with it.
You know your name is Rama or Rahim or Krishna. It goes so deep that
if all you three thousand sannyasins fall asleep here and somebody
comes and calls, "Rama, where are you?" nobody will hear except
Rama. Rama will say, "Who has come to disturb my sleep?" Even in
sleep he knows his name; it has reached to the unconscious, it has
seeped through and through. But it is a fiction.
But when I say it is a fiction I don't mean it is unnecessary. It is
necessary fiction, it is useful; otherwise how are you going to
address people? If you want to write a letter to somebody, to whom
are you going to write?
A SMALL CHILD ONCE wrote a letter to God. His mother was ill and his
father had died and they had no money, so he asked God for fifty
rupees.
When the letter reached the post office they were at a loss -- what
to do with it? Where to send it? It was simply addressed to God. So
they opened it. They felt very sorry for the little boy and they
decided to collect some money and send it to him. They collected
some money -- he had asked for fifty rupees but they could collect
only forty.
The next letter came, again addressed to God, and the boy had
written, "Dear Sir, please next time when you send the money, send
it directly to me, don't send it through the post office. They have
taken their commission -- ten rupees!"
It will be difficult if nobody has a name. Although nobody has a
name in reality, still, it is a beautiful fiction, helpful. Names
are needed for others to call you, 'I' is needed for you to call
yourself, but it is just a fiction. If you go deep into yourself you
will find the name has disappeared, the idea of 'I' has disappeared;
there is left only a pure am-ness, is-ness, existence, being.
And that being is not separate, it is not yours and mine; that being
is the being of all. Rocks, rivers, mountains, trees, all are
included. It is all-inclusive, it excludes nothing. The whole past,
the whole future, this immense universe, everything is included in
it. The deeper you go into yourself, the more and more you will find
that persons don't exist, that individuals don't exist. Then what
exists is a pure universalness. On the circumference we have names,
egos, identities. When we jump from the circumference towards the
center, all those identities disappear.
THE EGO IS just a useful fiction.
Use it, but don't be deceived by it.
You also ask, "Are we always functioning through the ego or are
there moments when we are free of it?"
Because it is a fiction, there are moments when you are free of it.
Because it is a fiction, it can remain there only if you go on
maintaining it. A fiction needs great maintenance. Truth needs no
maintenance, that is the beauty of truth. But a fiction? You have
constantly to paint it, to give it a prop here and there, and it is
constantly collapsing. By the time you have managed to prop up one
side, the other side starts collapsing.
And that's what people go on doing their whole life, trying to make
the fiction seem as if it is the truth. Have more money, then you
can have a bigger ego, a little more solid than the ego of the poor
man. The poor man's ego is thin; he can't afford a thicker ego.
Become the prime minister or president of a country, and your ego is
puffed up to extremes. Then you don't walk on the earth.
Our whole life, the search for money, power, prestige, this and
that, is nothing but a search for new props, a search for new
supports, to somehow keep the fiction going. And all the time you
know death is coming. Whatsoever you make, death is going to destroy
it. But still one goes on hoping against hope -- maybe everybody
else dies, but not you.
And in a way it is true. You have always seen other people dying,
you have never seen yourself dying, so it seems true also, logical
also. This person dies, that person dies, and you never die. You are
always there to feel sorry for them, you always go with them to the
cemetery to say goodbye, and then you are back home again.
DON'T BE DECEIVED by it, because all those people were doing the
same thing. And nobody is an exception. Death comes and destroys the
whole fiction of your name, your fame. Death comes and simply
effaces all; not even footprints are left. Whatsoever we go on
making out of our life is nothing but writing on water -- not even
on sand, but on water. You have not even written it, and it is gone.
You cannot even read it; before you could have read it, it is gone.
But we go on trying to make these castles in the air. Because it is
a fiction, it needs constant maintenance, constant effort, day and
night. And nobody can be so careful for twenty-four hours. So
sometimes, in spite of you, there are moments when you have a
glimpse of reality without the ego functioning as a barrier.
Without the screen of the ego, there are moments -- in spite of you,
remember. Everybody once in a while has those moments.
For example, every night when you fall deeply into sleep, and the
sleep is so deep that you cannot even dream, then the ego is no more
found; all the fictions are gone. Deep dreamless sleep is a kind of
small death. In dreams there is a possibility that you may still
manage to remember it. People go on managing to maintain their ego
even in their dreams.
THAT'S WHY PSYCHOANALYSIS tries to go deep into your dreams, because
there is less possibility of you maintaining your identity; more
loopholes can be found there. In the daytime you are very alert and
on guard, continuously there with a shield to protect your ego. In
dreams sometimes you forget. But the people who have been studying
dreams say that even in dreams the protection remains; it becomes a
little more subtle.
For example, you see in a dream that you have killed your uncle. If
you go deep into it you will be surprised: you wanted to kill your
father, but you killed your uncle. You deceived yourself, the ego
played a game. You are such a good guy, how can you kill your own
father? And the uncle looks like your father, although nobody really
wants to kill their uncle. Uncles are always nice people -- who
wants to kill one's uncle? And who does not want to kill one's own
father?
There is bound to be great antagonism between the father and the
son. The father has to discipline the son, he has to curb and cut
his freedom and order him and force him to obey. And nobody wants to
obey and be disciplined and given shoulds and should-nots. The
father is so powerful that the son feels jealous. And the greatest
jealousy is that the son wants the mother to be completely his own,
and this father always comes in between, he is always there. And not
only does the son feel jealous of the father, the father also feels
jealous of the son because he is always there between his wife and
him.
There is an antagonism between the father and the son, between the
daughter and the mother -- a natural antagonism, a natural jealousy.
The daughter wants to possess the father but the mother is there;
she looks like the enemy.
Uncles are very beautiful people, but in a dream you will not kill
your own father. Your moral conscience, part of your ego, will
prevent you from doing such a thing. You will find a substitute;
this is a strategy.
If you minutely observe your dreams you will find many strategies
the ego is still trying to play. The ego cannot accept the fact: "I
am killing my own father? I am such an obedient son, respectful
towards my father, loving him so much -- and I am trying to kill my
father?" The ego won't accept the idea; the ego shifts the idea a
little bit to the side. The uncle looks almost like the father; kill
the uncle, that seems easier. The uncle is only a substitute. This
is what goes on even in dreams.
But in dreamless sleep the ego completely disappears, because when
there is no thinking, no dreaming, how can you carry a fiction? But
dreamless sleep is very small. In eight hours of healthy sleep it is
not more than two hours. But only those two hours are revitalizing.
If you have two hours of deep dreamless sleep, in the morning you
are new, fresh, alive. Life again has a thrill to it, the day seems
to be a gift. Everything seems to be new, because you are new. And
everything seems to be beautiful, because you are in a beautiful
space.
WHAT HAPPENED in these two hours when you fell into deep sleep --
what Patanjali calls sushupti, dreamless sleep? The ego disappeared.
And the disappearance of the ego has revitalized you, rejuvenated
you. With the disappearance of the ego, even though in deep
unconsciousness, you had a taste of god.
Patanjali says there is not much difference between sushupti,
dreamless sleep, and samadhi, the ultimate state of buddhahood --
not much difference, although there is a difference. The difference
is that of consciousness. In dreamless sleep you are unconscious, in
samadhi you are conscious, but the state is the same. You move into
god, you move into the universal center. You disappear from the
circumference and you go to the center. And just that contact with
the center so rejuvenates you.
People who cannot sleep are really miserable people, very miserable
people. They have lost a natural source of being in contact with
god. They have lost a natural passage into the universal; a door has
closed.
THIS CENTURY IS the first century which is suffering from
sleeplessness. We have closed all the other doors; now we are
closing the last door, the door of sleep. That seems to be the last
disconnection from the universal energy -- the greatest danger. And
now there are foolish people in the world who are writing books, and
with very logical acumen, saying that sleep is not needed at all, it
is a wastage of time. They are right, it is a wastage of time. For
people who think in terms of money and work, people who are
workaholics, for them it is a wastage of time.
Just as there is now Alcoholics Anonymous, soon we will need
Workaholics Anonymous. People who are obsessed with work, they have
to be constantly on the go. They cannot rest, they cannot relax.
Even when they are dying, they will be doing something or other.
These people are now suggesting that sleep is unnecessary. They are
suggesting that sleep is really an unnecessary hangover from the
past. They say that in the past, when there was no electricity and
no fire, out of necessity people had to sleep. Now there is no need.
It is just an old habit imbibed in millions of years; it has to be
dropped. Their idea is that in the future sleep will disappear.
They are even creating new devices so that people can be taught
things while they are asleep -- a new kind of education, so time is
not wasted. It is the last torture that we are going to invent for
children. We invented the school; we are not satisfied with that.
Small children, imprisoned in schools....
IN INDIA, SCHOOLS and prisons used to be painted the same way, the
same color. And they were the same type of building -- ugly, with no
aesthetic sense, with no trees and birds and animals around them, so
that children would not be distracted. Otherwise, who will listen to
the foolish mathematics teacher when a cuckoo suddenly starts
calling from the window? Or a deer comes into the class, and the
teacher is teaching you geography or history.... Children will be
distracted, so they have to be taken away from nature, away from
society. They have to be forced to sit on hard benches for five
hours, six hours, seven hours.
This goes on for years together. Almost one third of life is spent
in schools. You have made slaves of them. In their remaining life
they will remain workaholics; they will not be able to have a real
holiday.
Now these people are thinking, why waste the night time? So children
can be put into night education. They will be asleep in bed but
their ears will be connected to a central school, and in a very very
subtle subliminal way, messages will be put into their heads. They
will be programmed.
And it has been found that they can learn more easily in this way
than they learn while they are awake. Naturally, because when you
are awake, howsoever you are protected, a thousand and one things
distract your mind. And children are so full of energy that
everything attracts them; they are continuously distracted. That is
just energy, nothing else; there is no sin in it. They are not dead,
that's why they are distracted.
A dog starts barking, somebody starts fighting outside, somebody
plays a trick on the teacher or somebody tells a joke -- and there
are a thousand and one things which go on distracting them. But when
a child is asleep -- and deeply asleep, when dreams are not there --
there is no distraction at all. Now that dreamless sleep can be used
as part of pedagogy.
IT SEEMS WE ARE in every way ready to disconnect ourselves from the
universal source of being. Now, these children will be the ugliest
possible, because even when there was a possibility of being lost
completely beyond the ego, that has also been taken away. The last
possibility of ego disappearance is then no longer available. When
they could have been in contact with god, they will be taught some
rubbish history. The dates when Genghis Khan was born -- who
bothers, who cares? In fact if Genghis Khan had never been born,
that would have been far better. That's what I wrote in my paper,
and my teacher was very angry. I had to stand for twenty-four hours
outside the class, because I had written, "It is unfortunate that he
was born. It would have been very fortunate if he had not been born
at all."
But kings and emperors, they go on and on being born just to torture
small children; they have to remember the dates and the names for no
reason at all. A better kind of education will drop all this crap.
Ninety percent of it is crap, and the remaining ten percent can be
very much improved. And then life can have more joy, more rest, more
relaxation.
BECAUSE THE EGO is a fiction, it disappears sometimes. The greatest
time is dreamless sleep. So make it a point that sleep is very
valuable; don't miss it for any reason. Slowly slowly, make sleep a
regular thing. Because the body is a mechanism, if you follow a
regular pattern of sleep the body will find it easier and the mind
will find it easier to disappear.
Go to bed at exactly the same time. Don't take it literally -- if
one day you are late you will not be sent to hell or anything! I
have to be cautious, because there are a few people here who are
health freaks. Their only disease is that they are continuously
thinking of health. If they stop thinking of health they will be
perfectly well. But if you can make your sleep a regular thing,
going to bed at almost the same time and getting up at almost the
same time... the body is a mechanism, the mind is too, and it simply
slips into dreamless sleep at a certain moment.
THE SECOND GREATEST source of egoless experiences is sex, love. That
too has been destroyed by the priests; they have condemned it, so it
is no longer such a great experience. Such a condemnation for so
long, it has conditioned the minds of people. Even while they are
making love, they know deep down that they are doing something
wrong. Some guilt is lurking somewhere. And this is so even for the
most modern, the most contemporary, even the younger generation.
On the surface you may have revolted against the society, on the
surface you may be a conformist no more. But things have gone very
deep; it is not a question of revolting on the surface. You can grow
long hair, that won't help much. You can become a hippy and stop
taking baths, that won't help much. You can become a dropout in
every possible way that you can imagine and think of, but that won't
help really, because things have gone too deep and all these are
superficial measures.
For thousands of years we have been told that sex is the greatest
sin. It has become part of our blood, bone and marrow. So even if
you know consciously that there is nothing wrong in it, the
unconscious keeps you a little detached, afraid, guilt-ridden, and
you cannot move into it totally.
IF YOU CAN MOVE into lovemaking totally, the ego disappears, because
at the highest peak, at the highest climax of lovemaking, you are
pure energy. The mind cannot function. With such joy, with such an
outburst of energy, the mind simply stops. It is such an upsurge of
energy that the mind is at a loss, it does not know what to do now.
It is perfectly capable of remaining in function in normal
situations, but when anything very new and very vital happens it
stops. And sex is the most vital thing.
If you can go deeply into lovemaking, the ego disappears. That is
the beauty of lovemaking, that it is another source of a glimpse of
god -- just like deep sleep but far more valuable, because in deep
sleep you will be unconscious. In lovemaking you will be conscious --
conscious yet without the mind.
Hence the great science of Tantra became possible. Patanjali and
yoga worked on the lines of deep sleep; they chose that path to
transform deep sleep into a conscious state so you know who you are,
so you know what you are at the center. Tantra chose lovemaking as a
window towards god.
THE PATH OF YOGA is very long, because to transform unconscious
sleep into consciousness is very arduous; it may take many lives.
And who knows, you may or may not be able to persist for so long,
persevere for so long, be patient for so long. So the fate that has
fallen on yoga is this, that the so-called yogis go on only doing
body postures. They never go deeper than that; that takes their
whole life. Of course they get better health, a longer life -- but
that is not the point! You can have better health by jogging,
running, swimming; you can have a longer life through medical care.
That is not the point. The point was to become conscious in deep
sleep. And your so-called yogis go on teaching you how to stand on
your head and how to distort and contort your body. Yoga has become
a kind of circus -- meaningless. It has lost its real dimension.
I have the vision of reviving yoga again in its true flavor, in its
true dimension. And the goal is to become conscious while you are
deeply asleep. That is the essential thing in yoga, and if any yogi
is teaching anything else it is all useless.
BUT TANTRA HAS CHOSEN a far shorter way, the shortest, and far more
pleasant too! Lovemaking can open the window. All that is needed is
to uproot the conditionings that the priests have put into you. The
priests put those conditionings into you so that they could become
mediators and agents between you and god, so that your direct
contact was cut. Naturally you would need somebody else to connect
you, and the priest would become powerful. And the priest has been
powerful down the ages.
Whosoever can put you in contact with power, real power, will become
powerful. God is real power, the source of all power. The priest
remained down the ages so powerful -- more powerful than kings. Now
the scientist has taken the place of the priest, because now he
knows how to unlock the doors of the power hidden in nature. The
priest knew how to connect you with god, the scientist knows how to
connect you with nature. But the priest has to disconnect you first,
so no individual private line remains between you and god. He has
spoiled your inner sources, poisoned them. He became very powerful
but the whole humanity became lustless, loveless, full of guilt.
My people have to drop that guilt completely. While making love,
think of prayer, meditation, god. While making love, burn incense,
chant, sing, dance. Your bedroom should be a temple, a sacred place.
And lovemaking should not be a hurried thing. Go deeper into it;
savor it as slowly and as gracefully as possible. And you will be
surprised. You have the key.
God has not sent you into the world without keys. But those keys
have to be used, you have to put them into the lock and turn them.
LOVE IS another phenomenon, one of the most potential, where the ego
disappears and you are conscious, fully conscious, pulsating,
vibrating. You are no more an individual, you are lost into the
energy of the whole.
Then, slowly slowly, let this become your very way of life. What
happens at the peak of love has to become your discipline -- not
just an experience but a discipline. Then whatsoever you are doing
and wherever you are walking... early in the morning with the sun
rising, have the same feeling, the same merger with existence. Lying
down on the ground, the sky full of stars, have the same merger
again. Lying down on the earth, feel one with the earth.
Slowly slowly, lovemaking should give you the clue for how to be in
love with existence itself. And then the ego is known as a fiction,
is used as a fiction. And if you use it as a fiction, there is no
danger.
THERE ARE A FEW other moments when the ego slips of its own accord.
In moments of great danger: you are driving, and suddenly you see an
accident is going to happen. You have lost control of the car and
there seems to be no possibility of saving yourself. You are going
to crash into the tree or into the oncoming truck, or you are going
to fall in the river, it is absolutely certain. In those moments
suddenly the ego will disappear.
That's why there is a great attraction to move into dangerous
situations. People climb Everest. It is a deep meditation, although
they may or may not understand this. Mountaineering is of great
importance. Climbing mountains is dangerous -- the more dangerous it
is, the more beautiful. You will have glimpses, great glimpses of
egolessness. Whenever danger is very close, the mind stops. Mind can
think only when you are not in danger; it has nothing to say in
danger. Danger makes you spontaneous, and in that spontaneity you
suddenly know that you are not the ego.
Or -- these will be for different people, because people are
different -- if you have an aesthetic heart, then beauty will open
the doors. Just seeing a beautiful woman or a man passing by, just
for a single moment a flash of beauty, and suddenly the ego
disappears. You are overwhelmed.
Or seeing a lotus in the pond, or seeing the sunset or a bird on the
wing -- anything that triggers your inner sensitivity, anything that
possesses you for the moment so deeply that you forget yourself,
that you are and yet you are not, that you abandon yourself -- then
too, the ego slips. It is a fiction; you have to carry it. If you
forget it for a moment, it slips.
And it is good that there are a few moments when it slips and you
have a glimpse of the true and the real. It is because of these
glimpses that religion has not died. It is not because of the
priests -- they have done everything to kill it. It is not because
of the so-called religious, those who go to the church and the
mosque and the temple. They are not religious at all, they are
pretenders.
Religion has not died because of these few moments which happen more
or less to almost everybody. Take more note of them, imbibe the
spirit of those moments more, allow those moments more, create
spaces for those moments to happen more. This is the true way to
seek god. Not to be in the ego is to be in god.
Osho The Book of Wisdom, Chapter 16EGO
Re: was ist das EGO
samadhi - 30.03.2006, 19:21
quote: Ken Wilber on the Ego
Egoless Means More
Precisely because the ego, the soul and the Self can all be present
simultaneously, we can better understand the real meaning of
egolessness, a notion that has caused an inordinate amount of
confusion. But egolessness does not mean the absence of a functional
self (that's a psychotic, not a sage); it means that one is no
longer exclusively identified with that self.
One of the many reasons we have trouble with the notion of egoless
is that people want their egoless sages to fulfill all their
fantasies of saintly or spiritual, which usually means dead from the
neck down, without fleshy wants or desires, gently smiling all the
time. All of the things that people typically have trouble with
money, food, sex, relationships, desire they want their saints to be
without. Egoless sages who are above all that is what people want.
Talking heads is what they want. Religion, they believe, will simply
get rid of all baser instincts, drives and relationships, and hence
they look to religion, not for advice on how to live life with
enthusiasm, but on how to avoid it, repress it, deny it, escape it.
In other words, the typical person wants the spiritual sage to be
less than a person, somehow devoid of all the messy, juicy, complex,
pulsating, desiring, urging forces that drive most human beings. We
expect our sages to be an absence of all that drives us! All the
things that frighten us, confuse us, torment us, confound us: we
want our sages to be untouched by them altogether. And that absence,
that vacancy, that less than personal, is what we often mean by
egoless.
But egoless does not mean less than personal, it means more than
personal. Not personal minus, but personal plus all the normal
personal qualities, plus some transpersonal ones. Think of the great
yogis, saints and sages from Moses to Christ to Padmasambhava. They
were not feeble-mannered milquetoasts, but fierce movers and shakers
from bullwhips in the Temple to subduing entire countries. They
rattled the world on its own terms, not in some pie-in-the-sky
piety; many of them instigated massive social revolutions that have
continued for thousands of years.
And they did so not because they avoided the physical, emotional and
mental dimensions of humanness and the ego that is their vehicle,
but because they engaged them with a drive and intensity that shook
the world to its very foundations. No doubt, they were also plugged
into the soul (deeper psychic) and spirit (formless Self) the
ultimate source of their power but they expressed that power, and
gave it concrete results, precisely because they dramatically
engaged the lower dimensions through which that power could speak in
terms that could be heard by all.
These great movers and shakers were not small egos; they were, in
the very best sense of the term, big egos, precisely because the ego
(the functional vehicle of the gross realm) can and does exist
alongside the soul (the vehicle of the subtle) and the Self (vehicle
of the causal). To the extent these great teachers moved the gross
realm, they did so with their egos, because the ego is the
functional vehicle of that realm. They were not, however, identified
merely with their egos (that's a narcissist), they simply found
their egos plugged into a radiant Kosmic source. The great yogis,
saints and sages accomplished so much precisely because they were
not timid little toadies but great big egos, plugged into the
dynamic Ground and Goal of the Kosmos itself, plugged into their own
higher Self, alive to the pure atman (the pure I-I) that is one with
Brahman; they opened their mouths and the world trembled, fell to
its knees, and confronted its radiant God.
Saint Teresa was a great contemplative? Yes, and Saint Teresa is the
only woman ever to have reformed an entire Catholic monastic
tradition (think about it). Gautama Buddha shook India to its
foundations. Rumi, Plotinus, Bodhidharma, Lady Tsogyal, Lao Tzu,
Plato, the Bal Shem Tov these men and women started revolutions in
the gross realm that lasted hundreds, sometimes thousands, of years,
something neither Marx nor Lenin nor Locke nor Jefferson can yet
claim. And they did not do so because they were dead from the neck
down. No, they were monumentally, gloriously, divinely big egos,
plugged into a deeper psychic, which was plugged straight into God.
There is certainly a type of truth to the notion of transcending
ego : it doesnÕt mean destroy the ego, it means plug it into
something bigger. (As Nagarjuna put it, in the relative world, atman
is real; in the absolute, neither atman nor anatman is real. Thus,
in neither case is anatta a correct description of reality.) The
small ego does not evaporate; it remains as the functional center of
activity in the conventional realm. As I said, to lose that ego is
to become a psychotic, not a sage.
Transcending the ego thus actually means to transcend but include
the ego in a deeper and higher embrace, first in the soul or deeper
psychic, then with the Witness or primordial Self, then with each
previous stage taken up, enfolded, included and embraced in the
radiance of One Taste. And that means we do not get rid of the small
ego, but rather, we inhabit it fully, live it with verve, use it as
the necessary vehicle through which higher truths are communicated.
Soul and Spirit include body, emotions and mind; they do not erase
them.
Put bluntly, the ego is not an obstruction to Spirit, but a radiant
manifestation of Spirit. All Forms are not other than Emptiness,
including the form of the ego. It is not necessary to get rid of the
ego, but simply to live it with a certain exuberance. When
identification spills out of the ego and into the Kosmos at large,
the ego discovers that the individual atman is in fact all of a
piece with Brahman. The big Self is indeed no small ego, and thus,
to the extent you are stuck in your small ego, a death and
transcendence is required. Narcissists are simply people whose egos
are not yet big enough to embrace the entire Kosmos, and so they try
to be central to the Kosmos instead.
But we do not want our sages to have big egos; we do not even want
them to display a manifest dimension at all. Anytime a sage displays
humanness in regard to money, food, sex, relationships we are
shocked, shocked, because we are planning to escape life altogether,
not live it, and the sage who lives life offends us. We want out, we
want to ascend, we want to escape, and the sage who engages life
with gusto, lives it to the hilt, grabs each wave of life and surfs
it to the end this deeply, profoundly disturbs us, frightens us,
because it means that we, too, might have to engage life, with
gusto, on all levels, and not merely escape it in a cloud of
luminous ether. We do not want our sages to have bodies, egos,
drives, vitality, sex, money, relationships, or life, because those
are what habitually torture us, and we want out. We do not want to
surf the waves of life, we want the waves to go away. We want
vaporware spirituality.
The integral sage, the nondual sage, is here to show us otherwise.
Known generally as tantric, these sages insist on transcending life
by living it. They insist on finding release by engagement, finding
nirvana in the midst of samsara, finding total liberation by
complete immersion. They enter with awareness the nine rings of
hell, for nowhere else are the nine heavens found. Nothing is alien
to them, for there is nothing that is not One Taste.
Indeed, the whole point is to be fully at home in the body and its
desires, the mind and its ideas, the spirit and its light. To
embrace them fully, evenly, simultaneously, since all are equally
gestures of the One and Only Taste. To inhabit lust and watch it
play; to enter ideas and follow their brilliance; to be swallowed by
Spirit and awaken to a glory that time forgot to name. Body and mind
and spirit, all contained, equally contained, in the ever-present
awareness that grounds the entire display.
In the stillness of the night, the Goddess whispers. In the
brightness of the day, dear God roars. Life pulses, mind imagines,
emotions wave, thoughts wander. What are all these but the endless
movements of One Taste, forever at play with its own gestures,
whispering quietly to all who would listen: is this not you
yourself? When the thunder roars, do you not hear your Self? When
the lightning cracks, do you not see your Self? When clouds float
quietly across the sky, is this not your very own limitless Being,
waving back at you?
Material in this column appears in One Taste: The Journals of Ken
Wilber, from Shambhala Publications Inc., Boston. Copyright Ken
Wilber, 1998.
Re: was ist das EGO
Anonymous - 30.03.2006, 19:34
:ohm :ohm :ohm
:rocker:
:respekt:
:musik: :musik: :musik:
:63 :engel1
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