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CHAPTER FOUR ROLEPLAYING: THE MANY FACES OF THE EGO An ego that wants something from another and what ego doesn’t will usually play some kind of role to get its “needs” met, be they material gain, a sense of power, superiority, or specialness, or some kind of gratification, be it physical or psychological. Usually people are completely unaware of the roles they play. They are those roles. Some roles are subtle; others are blatantly obvious, except to the person playing it. Some roles are designed simply to get attention from others. The ego thrives on others’ attention, which is after all a form of psychic energy. The ego doesn’t know that the source of all energy is within you, so it seeks it outside. It is not the formless attention which is Presence that the ego seeks, but attention in some form, such as recognition, praise, admiration, or just to be noticed in some way, to have its existence acknowledged. A shy person who is afraid of the attention of others is not free of ego, but has an ambivalent ego that both wants and fears attention from others. The fear is that the attention may take the form of disapproval or criticism, that is to say, something that diminishes the sense of self rather than enhances it. So the shy person’s fear of attention is greater than his or her need of attention. Shyness often goes with a selfconcept that is predominantly negative, the belief of being inadequate. Any conceptual sense of self seeing myself as this or that is ego, whether predominantly positive (I am the greatest) or negative (I am no good). Behind every positive selfconcept is the hidden fear of not being good enough. Behind every negative selfconcept its the hidden desire of being the greatest or better than others. Behind the confident ego’s feeling of and continuing need for superiority is the unconscious fear of inferiority. Conversely, the shy, inadequate ego that feels inferior has a strong hidden desire for superiority. Many people fluctuate between feelings of inferiority and superiority, depending on situations or the people they come into contact with. All you
need to know and observe in yourself is this: whenever you feel superior or inferior to anyone, that’s the ego in you. VILLAIN, VICTIM, LOVER Some egos, if they cannot get praise or admiration, will settle for other forms of attention and play roles to elicit them. If they cannot get positive attention, they may seek negative attention instead, for example, by provoking a negative reaction in someone else. Some children already do that too. They misbehave to get attention. The playing of negative roles becomes particularly pronounced whenever the ego is magnified by an active painbody, that is to say, emotional pain from the past that wants to renew itself through experiencing more pain. Some egos perpetrate crimes in their search for fame. They seek attention through notoriety and other people’s condemnation. “Please tell me that I exist, that I am not insignificant,” they seem to say. Such pathological forms of ego are only more extreme versions of normal egos. A very common role is the one of victim, and the form of attention it seeks is sympathy or pity or others’ interest in my problems, “me and my story.” Seeing oneself as a victim is an element in many egoic patterns, such as complaining, being offended, outraged, and so on. Of course, once I am identified with a story in which I assigned myself the role of victim, I don’t want it to end, and so, as every therapist knows, the ego does not want an end to its “problems” because they are part of its identity. If no one will listen to my sad story, I can tell it to myself in my head, over and over, and feel sorry for myself, sand so have an identity as someone who is being treated unfairly by life or other people, fate or God. It gives definition to my selfimage, makes me into someone, and that is all that matters to the ego. In the early stages of many socalled romantic relationships, role playing is quite common in order to attract and keep whoever is perceived by the ego as the one who is going to “make me happy, make me feel special, and fulfill all my needs.” “I’ll play who you want me to be, and you’ll play who I want you to be.” That’s the unspoken and unconscious agreement. However, roleplaying is hard work, and so those roles cannot be sustained
indefinitely, especially once you start living together. When those roles slip, what do you see? Unfortunately, in most cases, not yet the true essence of that being, but that which overs up the true essence: the raw ego divested of its roles, with its painbody, and its thwarted wanting which now turns into anger, most likely directed at the spouse or partner for having failed to remove the underlying fear and sense of lack that is an intrinsic part of the egoic sense of self. What is commonly called “falling in love” is in most cases and intensification of egoic wanting and needing. You become addicted to another person, or rather to your image of that person. It has nothing to do with true love, which contains no wanting whatsoever. The Spanish language is the most honest in regard to conventional notions of love: Te quiero means “I want you” as well as “I love you.” The other expression for “I love you,” te amo, which does not have this ambiguity, is rarely used perhaps because true love is just as rare. LETTING GO OF SELFDEFINITIONS As tribal cultures developed into the ancient civilizations, certain functions began to be allotted to certain people: ruler, priest or priestess, warrior, farmer, merchant, craftsman, laborer, and so on. A class system developed. Your function, which in most cases you were born into, determined your identity, determined who you were in the eyes of others, as well as in your own eyes. Your function became a role, but it wasn’t recognized as a role: It was who you were, or thought you were. Only rare beings at the time, such as the Buddha or Jesus, saw the ultimate irrelevance of caste or social class, recognized it as identification with form and saw that such identification with the conditioned and the temporal obscured the light of the unconditioned and eternal that shines in each human being. In our contemporary world, the social structures are less rigid, less clearly defined than they used to be. Although most people are, of course, still conditioned by their environment, they are no longer automatically assigned a function and with it an identity. in fact, in the modern world, more and more people are confused as to where they fit in, what their purpose is, and even who they are.
I usually congratulate people when they tell me, “I don’t know who I am anymore.” Then they look perplexed and ask, “Are you saying it is a good thing to be confused?” I ask them to investigate. What does it mean to be confused? “I don’t know “ is not confusion. Confusion is: “I don’t know, but I should know” or “I don’t know, but I need to know.” is it possible to let go of the belief that you should or need to know who you are? In other words, can you cease looking to conceptual definitions to give you a sense of self? Can you cease looking to thought for an identity? When you let go of the belief that you should or need to know who you are, what happens to confusion? Suddenly it is gone. When you fully accept that you don’t know, you actually enter a state of peace and clarity that is closer to who you truly are than thought could ever be. Defining yourself through thought is limiting yourself. PREESTABLISHED ROLES Of course different people fulfill different functions in this world. It cannot be otherwise. As far as intellectual or physical abilities are concerned knowledge, skills, talents, and energy levels human beings differ widely. What really matters is not what function you fulfill in this world, but whether you identify with your function to such an extent that it takes you over and becomes a role that you play. When you play roles, you are unconscious. When you catch yourself playing a role, that recognition creates a space between you and the role. It is the beginning of freedom from the role. When you are completely identified with a role, you confuse a pattern of behavior with who you are, and you take yourself very seriously. You also automatically assign roles to others that corresponding to yours. For example, when you visit doctors who are totally identified with their role, to them you will not be a human being but a patient or a case history. Although the social structures in the contemporary world are less rigid than in ancient cultures, there are still many preestablished functions or roles that people readily identify with and which thus become part of the ego. This causes human interactions to become inauthentic, dehumanized, alienating. Those preestablished roles may give you a somewhat comforting sense of identity, but ultimately, you lose yourself in them. The functions people have in hierarchical organizations, such as the military, the church, a government institution, or large corporation, easily lend themselves to
becoming role identities. Authentic human interactions become impossible when you lose yourself in a role. Some preestablished roles we could call social archetypes. To mention just a few: the middleclass housewife (not as prevalent as it used to be, but still widespread); the tough macho male; the female seductress; the “nonconformist” artist or performer; a person of “culture” (a role quite common in Europe) who displays a knowledge of literature, fine art, and music in the same way as others might display an expensive dress or car. And then there the universal role of adult. When you play that role, you take yourself and life very seriously. Spontaneity, lightheartedness, and joy are not part of that role. The hippie movement that originated on the West Coast of the United States in the 1960’s and then spread throughout the Western world came out of many young people’s rejection of social archetypes, of roles, of pre established patterns of behavior as well as egoically based social and economic structures. They refused to play the roles their parents and society wanted to impose on them. Significantly, it coincided with the horrors of the Vietnam War, in which more than 57,000 young Americans and 3 million Vietnamese died and through which the insanity of the system and the underlying mindset was exposed for all to see. Whereas in the 1950s, most Americans were still extremely conformist in thought and behavior, in the 1960s, millions of people began to withdraw their identification with a collective conceptual identity because the insanity of the collective was so obvious. The hippie movement represented a loosening of the hitherto rigid egoic structures in the psyche of humanity. The movement itself degenerated and came to an end, but it left behind an opening, and not just in those who were part of the movement. This made it possible for ancient Eastern wisdom and spirituality to move west and play an essential part in the awakening of global consciousness. TEMPORARY ROLES If you are awake enough, aware enough, to be able to observe how you interact with other people, you may detect subtle changes in your speech, attitude, and behavior depending on the person you are interacting with. At first, it may be easier to observe this in others, then you may also detect it in yourself. The way in which you speak to the chairman of the company may
be different in subtle ways from how you speak to the janitor. How you speak to a child may be different form how you speak to an adult. Why is that? You are playing roles. You are not yourself, neither with the chairman nor with the janitor or the child. When you walk into a store to buy something, when you go to a restaurant, the bank, the post office, you may find yourself slipping into preestablished social roles. You become a customer and speak and act as such. And you may be treated by the salesperson or waiter, who is also playing a role, as a customer. A range of conditioned patterns of behavior come into effect between two human beings that determine the nature of the interaction. Instead of human beings, conceptual mental images are interacting with each other. the more identified people are with their respective roles, the more inauthentic the relationships become. You have a mental image not only of who the other person is, but also of who you are, especially in relation to the person you are interacting with. So you are not relating with that person oat all, but who you think you are is relating to who you think the other person is and vice versa. The conceptual image your mind has made of yourself is relating to its own creation, which is the conceptual image it has made of the other person. The other person’s mind has probably done the same, so very egoic interaction between tow people is in reality the interaction between for conceptual mindmade entities that are ultimately fictions. It is therefore not surprising there is so much conflict in relationships. There is no true relationship. THE MONK WITH SWEATY PALMS Kasan, a Zen teacher and monk, was to officiate at a funeral of a famous nobleman. As he stood there waiting for the governor of the province and other lords and ladies to arrive, he noticed that the palms of his hands were sweaty. The next day he called his disciples together and confessed he was not yet ready to be a true teacher. He explained to them that he still lacked the sameness of bearing before all human beings, whether beggar or king. He was still unable to look through social roles and conceptual identities and see the sameness of being in every human. He then left and became the pupil of another master. He returned to his former disciples eight years later, enlightened.
HAPPINESS AS A ROLE VS. TRUE HAPPINESS “How are you?” “Just great. Couldn’t be better.” True or false? In many cases, happiness is a role people play, and behind the smiling facade, there is a great deal of pain. Depression, breakdowns, and overreactions are common when unhappiness is covered up behind a smiling exterior and brilliant white teeth, when there is denial, sometimes even to one’s self, that there is much unhappiness. “Just fine” is a role the ego plays more commonly in America than in certain other countries where being and looking miserable is almost the norm and therefore more socially acceptable. It is probably an exaggeration, but I am told that in the capital of one Nordic country you run the risk of being arrested for drunken behavior if you smile at strangers in the street. If there is unhappiness in you, first you need to acknowledge that it is there. But don’t say, “I’m unhappy.” Unhappiness has nothing to do with who you are. Say: “There is unhappiness in me.” Then investigate it. A situation you find yourself in may have something to do with it. Action may be required to change the situation or remove yourself from it. If there is nothing you can do, face what is and say, “Well, right now, this is how it is. I can either accept it, or make myself miserable.” The primary cause of unhappiness is never the situation but your thoughts about it. Be aware of the thoughts you are thinking. Separate them from the situation, which is always neutral, which always is as it is. There is the situation or the fact, and here are my thoughts about it. Instead of making up stories, stay with the facts. For example, “I am ruined” is a story. It limits you and prevents you from taking effective action. “I have fifty cents left in my bank account” is a fact. Facing facts is always empowering. Be aware that what you think, to a large extent, creates the emotions that you feel. See the link between your thinking and your emotions. Rather than being your thoughts and emotions, be the awareness behind them. Don’t seek happiness. If you seek it, you won’t find it, because seeing is the antithesis of happiness. Happiness is ever elusive, but freedom from unhappiness is attainable now, by facing what is rather than making up stories about it. Unhappiness covers up your natural state of wellbeing and inner peace, the source of true happiness.
PARENTHOOD: ROLE OR FUNCTION? Many adults play roles when they speak to young children. They use silly words and sounds. They talk down to the child. They don’t treat the child as an equal. The fact that you temporarily know more or that you are bigger does not mean the child is not your equal. The majority of adults, at some point in their lives, find themselves being a parent, one of the most universal roles. The allimportant question is: Are you able to fulfill the function of being a parent, and fulfill it well, without identifying with that function, that is, without it becoming a role? Part of the necessary function of being a parent is looking after the needs of the child, preventing the child from getting into danger, and at times telling the child what to do and not to do. When being a parent becomes an identity, however, when your sense of self is entirely or largely derived from it, the function easily becomes overemphasized, exaggerated, and takes you over. Giving children what they need becomes excessive and turns into spoiling; preventing them from getting into danger becomes overprotectiveness and interferes with their need to explore the world and try things out for themselves. Telling children what to do or not to do becomes controlling, overbearing. What is more, the roleplaying identity remains in place long after the need for those particular functions has passed. Parents then cannot let go of being a parent even when the child grows into an adult. They can’t let go of the need to be needed by their child. Even when the adult child is forty years old, parents can’t let go of the notion I know what’s best for you.” The role of parent is still being played compulsively, and so there is no authentic relationship. Parents define themselves by that role and are unconsciously afraid of loss of identity when they cease being parents. If their desire to control or influence the actions of their adult child is thwarted as it usually is they will start to criticize or show their disapproval, or try to make the child feel guilty, all in an unconscious attempt to preserve their role, their identity. On the surface it looks as if they were concerned about their child, and they themselves believe it, but they are only really concerned about preserving their roleidentity. All egoic motivations are selfenhancement and selfinterest, sometimes cleverly disguised, even from the person in whom the ego operates. A mother or father who identifies with the parental role may also try to become more complete through their children. The ego’s need to
manipulate others into filling the sense of lack it continuously feels is then directed toward them. If the mostly unconscious assumptions and motivations behind the parent’s compulsion to manipulate their children were made conscious and voiced, they would probably include some or all of the following: “I want you to achieve what I never achieved; I want you to be somebody in the eyes of the world, so that I too can be somebody through you. Don’t disappoint me. I sacrificed so much for you. My disapproval of you is intended to make you feel so guilty and uncomfortable that you finally conform to my wishes. And it goes without saying that I know what’s best for you. I love you and I will continue to love you if you do what I now is right for you.” When you make such unconscious motivations conscious, you immediately see how absurd they are. the ego that lies behind them becomes visible, as does its dysfunction. Some parents that I spoke to suddenly realized, “My God, is this what I have been doing?” Once you see what you are doing or have been doing, you also see its futility, and that unconscious pattern then comes to an end by itself. Awareness is the greatest agent for change. If your parents are doing this to you, do not tell them they are unconscious and in the grip of the ego. That will likely make them even more unconscious, because the ego will take up a defensive position. It is enough for you to recognize that it is the ego in them, that it is not who they are. Egoic patterns, even longstanding ones, sometimes dissolve almost miraculously when you don’t oppose them internally. Opposition only gives them renewed strength. But even if they don’t, you can then accept your parents’ behavior with compassion, without needing to react to it, that is to say, without personalizing it. Be aware also of your own unconscious assumptions or expectations that lie behind your old, habitual reactions to them. “My parents should approve of what I do. They should understand me and accept me for who I am.” Really? Why should they? The fact is they don’t because they can’t. Their evolving consciousness hasn’t made the quantum leap to the level of awareness yet. They are not yet able to disidentify from their role. “Yes, but I can’t feel happy and comfortable with who I am unless I have their approval and understanding.” Really? What difference does their approval or
disapproval truly make to who you are? All such unexamined assumptions cause a great deal of negative emotion, much unnecessary unhappiness. Be alert. Are some of the thoughts that go through your mind the internalized voice of your father or mother, saying perhaps something like, “You are not good enough. You will never amount to anything,” or some other judgment or mental position? If there is awareness in you, you will be able to recognize that voice in your head for what it is: an old thought, conditioned by the past. If there is awareness in you, you no longer need to believe in every thought you think. It’s an old thought, no more. Awareness means Presence, and only Presence can dissolve the unconscious past in you.” “If you think you are so enlightened,” Ram Dass said, “go and spend a week with your parents.” That is good advice. The relationship with your parents is not only the primordial relationship hat sets the tone for all subsequent relationships, it is also a good test for your degree of Presence. The more shared past there is in a relationship, the more present you need to be; otherwise, you will be forced to relive the past again and again. CONSCIOUS SUFFERING If you have young children, give them help, guidance, and protection to the best f your ability, but even more important, give them space space to be. They come into this world through you, but they are not “yours.” The belief “I know what’s best for you” may be true when they are very young, bu the older they get, the less true it becomes. The more expectations you have of how their life should unfold, the more you are in your mind instead of being present for them. Eventually, they will make mistakes, and they will experience some form of suffering, as all humans do. In fact, they may be mistakes only from your perspective. What to you is a mistake may be exactly what your children need to do or experience. Give them as much help and guidance as you can, but realize that you may also at times have to allow them to make mistakes, especially as they begin to reach adulthood. At times, you may also have to allow them to suffer. Suffering may come to them out of the blue or it may come as the consequence of their own mistakes.
Wouldn’t it be wonderful if you could spare them from all suffering? No, it wouldn’t. They would not evolve as human beings and would remain shallow, identified with the external form of things. Suffering drives you deeper. The paradox is that suffering is caused by identification with form and erodes identification with form. A lot of it is caused by the ego, although eventually suffering destroys the ego but not until you suffer consciously. Humanity is destined to go beyond suffering, but not in the way the ego thinks. One of the ego’s many erroneous assumptions, one of its many deluded thoughts is “I should not have to suffer.” Sometimes the thought gets transferred to someone close to you: “My child should not have to suffer.” That thought itself lies at the root of suffering. Suffering has a noble purpose: the evolution of consciousness and the burning up of the ego. the man on the Cross is an archetypal image. He is every man and every woman. As long as you resist suffering, it is a slow process because the resistance creates more ego to burn up. When you accept suffering, however, there is an acceleration of that process which is brought about by the fact that you suffer consciously. You can accept suffering for yourself, or you can accept it for someone else, such as your child or parent. In the midst of conscious suffering, there is already the transmutation. The fire of suffering becomes the light of consciousness. The ego says, “I shouldn’t have to suffer,” and that thought makes you suffer so much more. It is a distortion of the truth, which is always paradoxical. The truth is that you need to say yes to suffering before you can transcend it. CONSCIOUS PARENTING Many children harbor hidden anger and resentment toward their parents and often the cause is inauthenticity in the relationship. The child has a deep longing for the parent to be there as a human being, not as a role, no matter how conscientiously that role is being played. you may be doing all the right things and the best you can for your child, but even doing the best you can is not enough. In fact, doing is never enough if you neglect Being. The ego knows nothing of being but believes you will eventually be saved by doing. If you are in the grip of the ego, you believe that by doing more and more you will eventually accumulate enough “doings” to make yourself feel complete at some point in the future. You won’t. You will only
lose yourself in doing. The entire civilization is losing itself in doing that is not rooted in Being and thus becomes futile. How do you bring Being into the life of a busy family, into the relationship with your child? The key is to give your child attention. There are two kinds of attention. One we might call formbased attention. The other is formless attention. Formbased attention is always connected in some way with doing or evaluation. “Have you done your homework? Eat your dinner. Tidy up your room. Brush your teeth. Do this. Stop doing that. Hurry up, get ready.” What’s the next thing we have to do? This question pretty much summarizes what family life is like in many homes. Formbased attention is of course necessary and has its place, but if that’s all there is in the relationship with your child, then the most vital dimension is missing and Being becomes completely obscured by doing, by “the cares of the world,” as Jesus puts it. Formless attention is inseparable from the dimension of Being. How does it work? As you look at, listen to, touch, or help your child with this or that, you are alert, still, completely present, not wanting anything other than that moment as it is. in this way, you make room for Being. In that moment, if you are present, you are not a father or mother. You are the alertness, the stillness, the Presence that is listening, looking, touching, even speaking. You are the Being behind the doing. RECOGNIZING YOUR CHILD You are a human being. What does that mean? Mastery of life is not a question of control, but of finding a balance between human and Being. Mother, father, husband, wife, young, old, the roles you play, the functions you fulfill, whatever you do all that belongs to the human dimension. It has its place and needs to be honored, but in itself it is not enough for a fulfilled, truly meaningful relationship or life. Human alone is never enough, no matter how hard you try or what you achieve. Then there is Being. it is found in the still, alert presence of Consciousness itself, the Consciousness that you are. Human is form. Being is formless. Human and Being are not separate but interwoven.
In the human dimension, you are unquestionably superior to your child. You are bigger, stronger, know more, can do more. If that dimension is all you know, you will feel superior to your child, if only unconsciously. And you will make your child feel inferior, if only unconsciously. There is no equality between you and your child because there is only form in your relationship, and in form, you are of course not equal. You may love your child, but your live will be human only, that is to say, conditional, possessive, intermittent. Only beyond form, in Being, are you equal, and only When you find the formless dimension in yourself can there be true love in that relationship. The Presence that you are, the timeless I Am, recognizes itself in another, and the other, the child in this case, feels loved, that is to say, recognized. To love is to recognize yourself in another. The other’s “otherness” then stands revealed as an illusion pertaining to the purely human realm, the realm of form. The longing for love that is in every child is the longing to be recognized, not on the level of form, but on the level of Being. If parents honor only the human dimension of the child but neglect Being, the child will sense that the relationship is unfulfilled, that something absolutely vital is missing, and there will be a buildup of pain in the child and sometimes unconscious resentment toward the parents. “Why don’t you recognize me?” This is what the pain or resentment seems to be saying. When another recognizes you, that recognition draws the dimension of Being more fully into this world through both of you. That is the love that redeems the world. I have been speaking of this with specific reference to the relationship with your child, but it equally applies, of course, to all relationships. It has been said “God is love” but that is not absolutely correct. God is the One Life in and beyond the countless forms of life. Love implies duality: lover and beloved, subject and object. so love is the recognition of oneness in the world of duality. This is the birth of God into the world of form. Love makes the world less worldly, less dense, more transparent to the divine dimension, the light of consciousness itself.
GIVING UP ROLEPLAYING To do whatever is required of you in any situation without it becoming a role that you identify with is an essential lesson in the art of living that each one of us is here to learn. You become most powerful in whatever you do if the action is performed for its own sake rather than as a means to protect, enhance, or conform to your role identity. Every role is a fictitious sense of self, and through it everything becomes personalized and thus corrupted and distorted by the mindmade “little me” and whatever role it happens to be playing. Most of the people who are in positions of power in this world, such as politicians, TV personalities, business as a well as religious leaders, are completely identified with their role, with a few notable exceptions. They may be considered VIPs, but they are no more than unconscious players in the egoic game, a game that looks so important yet is ultimately devoid of true purpose. It is, in the words of Shakespeare, “a tale told by an idiot, full of sound and fury, signifying nothing.”1 Amazingly, Shakespeare arrived at this conclusion without having the benefit of television. If the egoic earth drama has any purpose at all, it is an indirect one: It creates more and more suffering on the planet, and suffering, although largely egocreated, is in the end also egodestructive. It is the fire in which the ego burns itself up. In a world of role playing personalities, those few people who don’t project a mind made image and other are some even on TV, in the media, and the business world but function from the deeper core of their Being, those who do not attempt to appear more than they are but are simply themselves, stand out as remarkable and are the only ones who truly make a difference in this world. They are the bringers of the new consciousness. Whatever they do becomes empowered because it is in alignment with the purpose of the whole. Their influence, however, goes far beyond what they do, far beyond their function. Their mere presence simple, natural, unassuming has a transformational effect on whoever they come into contact with. When you don’t play roles, it means there is no self (ego) in what you do. There is no secondary agenda: protection or strengthening of yourself. As a result, your actions have far greater power. You are totally focused on the situation. You become one with it. You don’t try to be anybody in particular. You are most powerful, most effective, when you are completely
yourself. But don’t try to be yourself That’s another role. It’s called “natural, spontaneous me.” As soon as yo are trying to be this or that, you are playing a role. “Just be yourself” is good advice, but it can also be misleading. the mind will come in and say, “Let’s see. How can I be myself?” Then, the mind will develop some kind of strategy: “How to be myself.” Another role. “How can I be myself?” is, in fact, the wrong yourself. It implies you have to do something to be yourself. But how doesn’t apply here because you are yourself already. Just stop adding unnecessary baggage to who you already are. “But I don’t know who I am. I don’t know what it means to be myself.” If you can be absolutely comfortable with not knowing who you are, then what’s left is who you are the Being behind the human, a field of pure potentiality other than something that is already defined. Give up defining yourself to yourself or to others. You won’t die. You will come to life. And don’t be concerned with how others define you. When they define you, they are limiting themselves, so it’s their problem. Whenever you interact with people, don’t be there primarily as a function or a role, but as a field of conscious Presence. Why does the ego play roles? Because of one unexamined assumption, one fundamental error, one unconscious thought. That thought is: I am not enough. Other unconscious thoughts follow: I need to play a role in order to get what I need to be fully myself; I need to get more so that I can be more. But you cannot be more than you are because underneath your physical and psychological form, you are one with Life itself, one with Being. In form, you are and will always be inferior to some, superior to others. In essence, you are neither inferior nor superior to anyone. True selfesteem and true humility arise out of that realization. In the eyes of the ego, selfesteem and humility are contradictory. In truth, they are one and the same. THE PATHOLOGICAL EGO In a wider sense of the word, the ego itself is pathological, no matter what form it takes. When we look at the ancient Greek root of the word pathological, we discover just how appropriate that term is when applied to the ego. Although the word is normally used to describe a condition of disease, it is derived from pathos, which means suffering. This is, of course, exactly what the Buddha already discovered 2,600 years ago as a characteristic of the human condition.
A person in the grip of ego, however, does not recognize suffering as suffering, but will look upon it as the only appropriate response in any given situation. The ego in is blindness is incapable of seeing the suffering it inflicts on itself and on others. Unhappiness is an egocreated mental emotional disease that has reached epidemic proportions. It is the inner equivalent of the environmental pollution of our planet. Negative states, such as anger, anxiety, hatred, resentment, discontent, envy, jealousy, and so on, are not recognized as negative but as totally justified and are further misperceived not as selfcreated but as caused by someone else or some external factor. “I am holding you responsible for my pain.” This is what by implication the ego is saying. The ego cannot distinguish between a situation and its interpretation of and reaction to that situation. You might say, “What a dreadful day,” without realizing that the cold, the wind, and the rain or whatever condition you react to are not dreadful. They are as they are. What is dreadful is your reaction, your inner resistance to it, and the emotion that is created by That resistance. In Shakespeare’s words, “There is nothing either good or bad, but thinking makes it so.”2 What is more, suffering or negativity is often misperceived by the ego as pleasure because up t the point the ego strengthens itself through it. For example, anger or resentment strengthen the ego enormously by increasing the sense of separateness, emphasizing the otherness of others and creating a seemingly unassailable fortresslike mental position of “rightness.” If you were able to observe the physiological changes that take place inside your body when possessed by such negative states, how they adversely affect the functioning of the heart, the digestive and immune systems, and countless other bodily functions, it would become abundantly clear that such states are indeed pathological, are forms of suffering and not pleasure. Whenever you are in a negative state, there is something in you that wants the negativity, that perceives it as pleasurable, or that believes it will get you what you want. Otherwise, who would want to hang on to negativity, make themselves and others miserable, and create disease in the body? So, whenever there is negativity n you, if you can be aware at that moment that there is something in you that takes pleasure in it or believes it has a useful purpose you are becoming aware of the ego directly. The moment this
happens, your identity has shifted from ego to awareness. This means the ego is shrinking and awareness is growing. If in the midst of negativity you are able to realize “At this moment I am creating suffering form myself” it will be enough to raise you above the limitations of conditioned egoic states and reactions. It will open up infinite possibilities which come to you when there is awareness other vastly more intelligent ways of dealing with any situation. You will be free to let go of your unhappiness the moment you recognize it as unintelligent. Negativity is not intelligent. It is always of the ego. The ego may be clever, but it is not intelligent. Cleverness pursues its own little aims. Intelligence sees the larger whole in which all things are connected. Cleverness is motivated y self interest, and it is extremely shortsighted. Most politicians and businesspeople are clever. Very few are intelligent. Whatever is attained through cleverness is shortlived and always turns out to be eventually self defeating. Cleverness divides; intelligence unites. THE BACKGROUND UNHAPPINESS The ego creates separation, and separation creates suffering. The ego is therefore clearly pathological. Apart from the obvious ones such as anger, hatred, and so on, there are other more subtle forms of negativity that are so common they are usually not recognized as sch, for example, impatience, irritation, nervousness, and being “fed up.” They constitute the background unhappiness that is many people’s predominant inner state. You need to be extremely alert and absolutely present to be able to detect them. Whenever you do, it is a moment of awakening, of disidentification from the mind. Here is one of the most common negative states that is easily overlooked, precisely because it is so common, so normal. You may be familiar with it. Do you often experience a feeling of discontent that could best be described as a kind of background resentment? It may be either specific or nonspecific. Many people spend a large part of their lives in that state. They are so identified with it that they cannot stand back and see it. Underlying that feeling are certain unconsciously held beliefs, that is to say, thoughts. You think these thoughts in the same way that you dream your dreams when you are asleep. In other words, you don’t know you are thinking those thoughts, just as the dreamer doesn’t know he is dreaming.
Here are some of the most common unconscious thoughts that feed the feeling of discontent or background resentment. I have stripped away the content from those thoughts so that the bare structure remains. They become more clearly visible that way. Whenever there is unhappiness in the background of your life (or even in the foreground), you can see which of these thoughts applies and fill in your own content according to your personal situation: “There is something that needs to happen in my life before I can be at peace (happy, fulfilled, etc.). And I resent that it hasn’t happened yet. Maybe my resentment will finally make it happen.” “Something happened in the past that should not have happened, and I resent that. If that hadn’t happened, I would be at peace now.” “Something is happening now that should not be happening, and it is preventing me from being at peace now.” Often the unconscious beliefs are directed toward a person and so “happening” becomes “doing”: “You should do this or that so that I can be at peace. And I resent that you haven’t done it yet. Maybe my resentment will make you do it.” “Something you (or I) did, said, or failed to do in the past is preventing me from being at peace now.” “What you are doing or failing to do now is preventing me from being at peace.” THE SECRET OF HAPPINESS All of the above are assumptions, unexamined thoughts that are confused with reality. They are stories the ego crates to convince you that you cannot be at peace now or cannot be fully yourself now. Being at peace and being who you are, that is, being yourself, are one.The ego says: Maybe at some point in the future, I can be at peace and if this, that, or the other happens, or I obtain this or become that. Or it says: I can never be at peace because of something that happened in the past. Listen to people’s stories
and they could all be entitled “Why I Cannot Be At Peace Now.” The ego doesn’t know that your only opportunity for being at peace is now. Or maybe it does know, and it is afraid that you may find this out. Peace, after all, is the end of the ego. How to be at peace now? By making peace with the present moment. The present moment is the field on which he game of life happens. It cannot happen anywhere else. Once you have made peace with the present moment, see what happens, what you can do or choose to do, or rather what life does through you. There are three words that convey the secret of the art of living, the secret of all success and happiness: One With Life. Being one with life is bing one with Now. You then realize that you don’t live your life, but life lives you. Life is the dancer, and you are the dance. The ego loves its resentment of reality. What is reality? Whatever is. Buddha called it tatata the suchness of life, which is no more than the suchness of this moment. Opposition toward that suchness is one of the main features of the ego. It creates the negativity that the ego thrives on, the unhappiness that it loves. In this way, you make yourself and others suffer and don’t even know that you are doing it, don’t know that you are creating hell on earth. To create suffering without recognizing it this is the essence of unconscious living; this is being totally in the grip of the ego. The extent of the ego’s inability to recognize itself and see what it is doing is staggering and unbelievable. It will do exactly what it condemns others for and not see it. When it is pointed out, it will use angry denial, clever arguments, and selfjustifications to distort the facts. People do it, corporations do it, governments do it. When all else fails, the ego will resort to shouting or even to physical violence. Send in the marines. We can now understand the deep wisdom in Jesus’ words on the cross: “Forgive them for they know not what they do.” To end the misery that has afflicted the human condition for thousands of years, you have to start with yourself and take responsibility for your inner state at any given moment. That means now. Ask yourself, “Is there negativity an me at this moment?” Then, become alert, attentive to your thoughts as well as your emotions. Watch out for the lowlevel unhappiness in whatever form at hat I mentioned earlier, such as discontent, nervousness, being “fed up,” and so on. Watch out for thoughts that appear to justify or explain this unhappiness but in reality cause it. The moment you
become aware of a negative state within yourself, it does not mean you have failed. It means that you have succeeded. until that awareness happens, there is identification with inner states, and such identification is ego. With awareness comes disidentification from thoughts, emotions, and reactions. This is not to be confused with denial. The thoughts, emotions, or reactions are recognized, and in the moment of recognizing, disidentification happens automatically. Your sense of self, of who you are, then undergoes a shift: Before you were the thoughts, emotions and reactions; now you are the awareness, the conscious Presence that witnesses those states. “One day I will be free of the ego.” Who is talking? The ego. To become free of the ego is not really a big job but a very small one. All you need to do is be aware of your thoughts and emotions as they happen. This is not really a “doing,” but an alert “seeing.” In that sense, it is true that there is nothing you can do to become free of the ego. When that shift happens, which is the shift from thinking to awareness, an intelligence far greater than the ego’s cleverness begins to operate in your life. Emotions and even thoughts become depersonalized through awareness. Their impersonal nature is recognized. there is no longer a self in them. They are just human emotions, human thoughts. Your entire personal history, which is ultimately no more than a story, a bundle of thoughts and emotions, becomes of secondary importance and no longer occupies the forefront of your consciousness. It no longer forms the basis for your sense of identity. you are the light of Presence, the awareness that is prior to and deeper than any thoughts and emotions. PATHOLOGICAL FROMS OF EGO As we have seen, the ego is in its essential nature pathological, if we use the word in its wider sense to denote dysfunction and suffering. Many mental disorders consist of the same egoic traits that operate in a normal person, except that they have become so pronounced that their pathological nature is now obvious to anyone, except the sufferer. For example, many normal people tell certain kinds of lies from time to time in order to appear more important, more special, and to enhance this image in the mind of others: who they know, what their achievements, abilities, and possessions are, and whatever else the ego uses to identify with. Some people, however, driven by the ego’s feeling of insufficiency and
its need to have or be “more,” lie habitually and compulsively. Most of what they tell you about themselves, their story, is a complete fantasy, a fictitious edifice the ego has designed for itself to feel bigger, more special. Their grandiose and inflated selfimage can sometimes fool others, but usually not for long. It is then quickly recognized by most people as a compete fiction. The mental illness that is called paranoid schizophrenia, or paranoia for short, is essentially an exaggerated form of ego. It usually consists of a fictitious story the mind has invented to make sense of a persistent underlying feeling of fear. The main element of the story is the belief that certain people (sometimes large numbers or almost everyone) are plotting against me, or are conspiring to control or kill me. The story often has an inner consistency and logic so that it sometimes fools others into believing it too. Sometimes organizations or entire nations have paranoid belief systems at their very basis. The ego’s fear and distrust of other people, its tendency to emphasize the “otherness” of others by focusing on their perceived faults and make those faults into their identity, is taken a little further and makes others into inhuman monsters. The ego needs others, but its dilemma is that deep down it hates and fears them. JeanPaul Sartre’s statement “Hell is other people” is the voice of the ego. The person suffering from paranoia experiences that hell most acutely, but everyone in whom the egoic patterns still operate will feel it to some degree. The stronger the ego in you, the more likely it is that in your perception other people are the main source of problems in your life. It is also more than likely that you will make life difficult for others. But, of course, you won’t be able to see that. It is always others who seem to be doing it to you. The mental illness we call paranoia also manifests another symptom that is an element of every ego, although in paranoia it takes on a more extreme form. The more the sufferer sees himself persecuted, spied on, or threatened by others, the more pronounced becomes his sense of being the center of the universe around whom everything revolves, and the more special and important he feels as the imagined focal point of so many people’s attention. His sense of being a victim, of being wronged by so many people, makes him feel very special. In the story that forms the basis of his delusional system, he often assigns to himself the role of both victim and potential hero who is going to save the world or defeat the forces of evil.
The collective ego of tribes, nations, and religious organizations also frequently contains a strong element of paranoia: us against the evil others. It is the cause of much human suffering. Th Spanish Inquisition, the persecution and burning of heretics and “witches,” the relations between nations leading up to the First and Second World wars, Communism throughout its history, the “Cold War,” McCarthyism in America in the 1950’s, prolonged violent conflict in the Middle East are all painful episodes in human history dominated by extreme collective paranoia. The more unconscious individuals, groups, or nations are, the more likely it is that egoic pathology will assume the form of physical violence. Violence is a primitive but still very widespread way in which the ego attempts to assert itself, to prove itself right and another wrong. With very unconscious people, arguments can easily lead to physical violence. What is an argument? Two or more people express their opinions and those opinions differ. Each person is so identified with the thoughts that make up their opinion, that those thoughts harden into mental positions which are invested with a sense of self. In other words: Identity and thought merge. Once this has happened, when I defend my opinions (thoughts), I feel and act as if I were defending my very self. Unconsciously, I feel and act as if I were fighting for survival and so my emotions will reflect this unconscious belief. they become turbulent. I am upset, angry, defensive, or aggressive. I need to win at all costs lest I become annihilated. That’s the illusion. The ego doesn’t know that mind and mental positions have nothing to do with who you are because the ego is he unobserved mind itself. In Zen they say: “Don’t seek the truth. Just cease to cherish opinions.” What does that mean? Let go of identification with your mind. Who you are beyond the mind then emerges by itself. WORK WITH AND WITHOUT EGO Most people have moments when they are free of ego. Those who are exceptionally good at what they do may be completely or largely free of ego while performing their work. They may not know it, but their work has become a spiritual practice. Most of them are present while they do their work and fall back into relative unconsciousness in their private life. This means their state of Presence is for the time being confined to one area of their life. I have met teachers, artists, nurses, doctors, scientists, social
workers, waiters, hairdressers, business owners, and salespeople who perform their work admirably without any selfseeking, fully responding to whatever the moment requires of them. They are one with what they do, one with the Now, one with the people or the task they serve. The influence such people have upon others goes far beyond the function they perform. They bring about a lessening of the ego in everyone who comes into contact with them. Even people with heavy egos sometimes begin to relax, let down their guard, and stop playing their roles when they interact with them. It comes as no surprise that those people who work without ego are extraordinarily successful at what they do. Anybody who is one with what he or she does is building the new earth. I have also met many others who may be technically good at what they do but whose ego constantly sabotages their work. Only part of their attention is on the work they perform; the other part is on themselves. Their ego demands personal recognition and wastes energy in resentment if it doesn’t get enough and it’s never enough. “Is someone else getting more recognition than me?” Or their main focus of attention is profit or power, and their work is no more than a means to that end. When work is no more than a means to an end, it cannot be of high quality. When obstacles or difficulties arise in their work, when things don’t go according to expectation, when other people or circumstances are not helpful or cooperative, instead of immediately becoming one with the new situation and responding to the requirements of the present moment, they react against the situation and so separate themselves from it. There is a “me” that feels personally offended or resentful, and a huge amount of energy is burned up in useless protest or anger, energy that could be used for solving the situation if it were not being misused by the ego. What is more, this “anti”energy creates new obstacles, new opposition. Many people are truly their own worst enemy. People unknowingly sabotage their own work when they withhold help or information from others or try to undermine them lest they become more successful or get more credit than “me.” Cooperation is alien to the ego, except when there is a secondary motive. The ego doesn’t know that the more you include others, the more smoothly things flow and the more easily things come to you. When you give little or no help to others or put obstacles in their path, the universe in the form of people and circumstances gives little or no help to you because you have cut yourself off from the whole.
The ego’s unconscious core feeling of “not enough” causes it to react to someone else’s success as if that success had taken something away from “me.” It doesn’t know that your resentment of another person’s success curtails your own chances of success. In order to attract success, you need to welcome it wherever you see it. THE EGO IN ILLNESS An illness can either strengthen or weaken the ego. If you complain, feel selfpity, or resent being ill, your ego becomes stronger. It also becomes stronger if you make the illness art of your conceptual identity: “I am a sufferer of such and such a disease.” Ah, so now we know who you are. Some people, on the other hand, who in normal life have a big ego, suddenly become gentle and kind and much nicer people when they are ill. They may gain insights they may never have had in their normal life. They may access their inner knowing and contentment and speak words of wisdom. Then, when they get better, energy returns and so does the ego. When you are ill, your energy level is quite low, and the intelligence of the organism may take over and use the remaining energy for the healing of the body, and so there is not enough left for the mind, that is to say, egoic thinking and emotion. The ego burns up considerable amounts of energy. In some cases, however, the ego retains the little energy that remains and uses it for its own purposes. Needless to say, those people who experience a strengthening of the ego in illness take much longer to recover. Some never do, and so the illness becomes chronic and a permanent part of their false sense of self. THE COLLECTIVE EGO How hard it is to live with yourself! One of the ways in which the ego attempts to escape the unsatisfactoriness of personal selfhood is to enlarge and strengthen its sense of self by identifying with a group a nation, a political party, corporation, institution, sect, club, gang, football team. In some cases the personal ego seems to dissolve completely as someone dedicates his or her life to working selflessly for the greater good of the collective without demanding personal rewards, recognition, or aggrandizement. What a relief to be freed of the dreadful burden of personal self. The members of the collective feel happy and fulfilled, no matter how
hard they work, how many sacrifices they make. They appear to have gone beyond ego. The question is: Have they truly become free, or has the ego simply shifted from the personal to the collective? A collective ego manifests the same characteristics as the personal ego, such as the need for conflict and enemies, the need for more, the need to be right against others who are wrong, and so on. Sooner or later, the collective will come into conflict with other collectives, because it unconsciously seeks conflict and it needs opposition to define its boundary and thus its identity. Its members will then experience the suffering that inevitably comes in the wake of any egomotivated action. At that point, they may wake up and realize that their collective has a strong element of insanity. It can be painful at first to suddenly wake up and realize that the collective you had identified with and worked for is actually insane. Some people at that point become cynical or bitter and henceforth deny all values, all worth. This means that they quickly adopted another belief system when the previous one was recognized as illusory and therefore collapsed. They didn’t face the death of their ego but ran away and reincarnated into a new one. A collective ego is usually more unconscious than the individuals that make up that ego. For example crowds (which are temporary collective egoic entities) are capable of committing atrocities that the individual away from the crowd would not be. Nations not infrequently engage in behavior that would be immediately recognizable as psychopathic in an individual. As the new consciousness emerges, some people will feel called upon to form groups that reflect the enlightened consciousness. These groups will not be collective egos. The individuals who make up these groups will have no need to define their identity through them. They no longer look to any form to define who they are. Even if the members that make up those groups are not totally free of ego yet, there will be enough awareness in them to recognize the ego in themselves or in others as soon as it appears. However, constant alertness is required since the ego will try to take over and reassert itself in any way it can. Dissolving the human ego by bringing it into the light of awareness this will be one of the main purposes of these groups, whether they be enlightened businesses, charitable organizations, schools, or
communities of people living together. Enlightened collectives will fulfill an important function in the arising of the new consciousness. Just as egoic collectives pull you into unconsciousness and suffering, the enlightened collective can be a vortex for consciousness that will accelerate the planetary shift. INCONTROVERTIBLE PROOF OF IMMORTALITY Ego comes about through a split in the human psyche in which identity separates into two parts that we could call “I” and “me” or “me” and “myself.” Every ego is therefore schizophrenic, to use the world in its popular meaning of split personality. You live with a mental image of yourself, a conceptual self that you have a relationship with. Life itself becomes conceptualized and separated from who you are when you speak of “my life.” The moment you say or think “my life” and believe in what you are saying (rather than it just being a linguistic convention), you have entered the realm of delusion. If there is such a thing as “my life,” it follows that I and life are two separate things, and so I can also lose my life, my imaginary treasured possession. Death becomes a seeming reality and a threat. Words and concepts split life into separate segments that have no reality in themselves. We could even say that the notion “my life” is the original delusion of separateness, the source of ego. If I and life are two, if I am separate from life, then I am separate form all things, all beings, all people. But how could I be separate from life? What “I” could be there apart from life, apart from Being? It is utterly impossible. So there is no such thing as “my life,” and I don’t have a life. I am life. I and life are one. It cannot be otherwise. So how could I lose my life? How can I lose something that I don’t have in the first place? How can I lose something that I Am? It is impossible.
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