EGO DEATH & Enlightenment – According to Advaita Vedanta

Summary

This script delves into the concept of 'ego death' from the perspective of Advaita Vedanta, contrasting the pleasurable yet temporary state of egolessness with the idea of permanent ego dissolution. It explains that the ego, or ahankara, is the sense of individuality that can lead to suffering when falsely identified with the physical body and mind. The script suggests that true liberation comes not from the destruction of the ego but from enlightenment, which transforms the ego to identify with one's true self—pure consciousness. This transformation prevents suffering without hindering one's ability to function in the world.

Takeaways

• 🌌 The feeling of expansiveness or vastness experienced just before sleep, while listening to music, or during meditation, is due to a temporary loss of ego or individuality.
• 💭 Ego, or ahankara in Sanskrit, is not about self-importance but refers to the sense of 'I-ness' or individuality that arises in the mind.
• 🧘‍♂️ Ego dissolution can be pleasurable, as it is associated with states of bliss and peace, which is why some seek it through meditation or even hallucinogens.
• 🚫 The permanent loss of ego, or 'ego death,' is not a desirable state as it can lead to a lack of functionality and is often associated with mental disorders like depersonalization.
• 🔍 Advaita Vedanta teaches that the true self is pure consciousness (atma), and the ego is a mental construct that falsely identifies with the physical body and mind.
• 🤔 The root cause of suffering, according to Advaita Vedanta, is false identification with the body and mind, rather than the true self.
• 🔑 Enlightenment in Advaita Vedanta is the realization of one's true nature as pure consciousness, which leads to a transformation of the ego, not its destruction.
• 🌱 The process of self-inquiry and Vedantic contemplation (nididhyasana) is essential for assimilating the discovery of one's true nature and overcoming habitual identification with the body and mind.
• 🌟 An enlightened ego is one that no longer falsely identifies with the body and mind but instead always refers to the true self, leading to a state of freedom from suffering.
• 🧠 The personal identity, formed by an autobiography of memories and experiences, is distinct from the true self and is not the focus of the pronoun 'I' after enlightenment.

Q & A

What is the common feature of expansive experiences like those felt before sleep, while listening to music, or during meditation?

The common feature is the temporary loss or dissolution of the ego, which is the sense of individuality or being a particular person.

Why do some people seek egolessness through the use of hallucinogens like LSD?

They seek egolessness because it is a pleasurable and alluring state, and they are willing to accept the risks associated with such substances to experience it.

What is 'ahankara nasha' in the context of Advaita Vedanta?

'Ahankara nasha' refers to the destruction of the ego, a concept that is praised in some spiritual teachings as a means to achieve a state of egolessness.

How does the ego, or ahankara, differ from other mental activities such as thoughts and emotions?

The ego, or ahankara, is different because it is almost constantly present throughout the day, unlike thoughts and emotions that come and go, and it is the sense of individuality that persists unless one is deeply absorbed in an activity or in meditation.

What is the role of the ego in organizing the activities of the body and mind?

The ego is crucial for organizing the activities of the body and mind, as it provides a sense of personal identity and continuity, allowing for intentional actions and interactions with the world.

How does Advaita Vedanta view the relationship between the true self (atma) and the ego (ahankara)?

Advaita Vedanta views the true self (atma) as pure consciousness, distinct from the ego (ahankara), which is a mental construct that falsely identifies the self with the body and mind, leading to suffering.

What is the process of self-inquiry in Advaita Vedanta, and how does it relate to the discovery of one's true nature?

The process of self-inquiry in Advaita Vedanta involves deep introspection and contemplation to discover one's true nature as pure consciousness, which is essential for enlightenment and freedom from suffering.

Why is the permanent destruction of the ego not a viable solution to suffering according to the script?

The permanent destruction of the ego is not viable because the ego is necessary for engaging in intentional activities and maintaining a functional life; without it, one would be unable to perform daily tasks or interact with the world.

What is the difference between an enlightened ego and an unenlightened one in the context of Advaita Vedanta?

An enlightened ego is one that, after enlightenment, no longer falsely identifies with the body and mind but instead identifies with the true self, pure consciousness. It does not lead to suffering or false identification.

How does the process of assimilation in Advaita Vedanta help in overcoming habitual identification with the body and mind?

The process of assimilation, through practices like nididhyasana, helps integrate the discovery of one's true nature into the mind and neurons, thereby overcoming habitual identification with the body and mind and leading to a transformed ego.

What is the significance of the 'burnt seed' metaphor in describing an enlightened ego?

The 'burnt seed' metaphor signifies that an enlightened ego, like a roasted seed that cannot germinate, continues to experience the sense of I-ness but does not develop into false identification or suffering.

Outlines

00:00

🌌 The Allure of Egolessness

This paragraph introduces the concept of egolessness and its pleasurable nature. It discusses how the feeling of expansiveness or vastness can be experienced just before sleep, while being deeply absorbed in music, or during meditation. These experiences are linked to a temporary loss of ego, which is described as being surprisingly enjoyable. The paragraph also mentions the risks some individuals take to achieve this state through hallucinogens, despite the potential negative consequences. It raises the question of whether permanent ego loss, or 'ego death,' might be even more desirable, and introduces the concept of 'ahankara nasha' from spiritual practices as a means to achieve this state.

05:07

🧠 The Persistent I-Thought

Paragraph 2 delves into the nature of the 'ahankara,' or I-thought, which is the ego's constant presence in the mind. Unlike fleeting thoughts and emotions, the ahankara is a persistent mental object that gives a sense of individuality. It is harder to recognize due to its constancy, and is best understood by its absence during deep absorption or meditation. The paragraph emphasizes that while the ahankara is a mental construct, it is deeply ingrained in our identity and memory, and is physically represented in the neurons of our brain. It also introduces the concept of the true self, 'atma,' which is pure consciousness, distinct from the ego and the personal identity that the ahankara creates.

10:11

🔍 False Identification and Suffering

The third paragraph explores how the ahankara leads to false identification with the physical body and personal identity, which is considered the root cause of suffering according to Advaita Vedanta. It explains that when we identify with our body, we experience pain and suffering as our own, even though we are actually the conscious observer of these sensations. The paragraph suggests that by recognizing our true nature as pure consciousness, we can separate ourselves from the suffering associated with the body and mind. It also introduces the concept of self-inquiry and the transformative journey towards enlightenment, which can lead to a liberation from suffering.

15:12

🌱 The Transformation of Ego Through Enlightenment

Paragraph 4 discusses the process of assimilation in Advaita Vedanta, which is necessary to integrate the discovery of one's true nature into one's being. It acknowledges the habitual nature of the mind and the tendency of the ahankara to revert to its association with the body and personal identity. The paragraph explains that through the practice of Vedantic contemplation, one can overcome this habitual identification and achieve a state where the ahankara is permanently associated with pure consciousness, leading to a state of being untouched by suffering. It also addresses the misconception of ego death as a solution to suffering, emphasizing that the ego is necessary for intentional activity and that enlightenment does not entail the destruction of the ego but rather its transformation.

20:21

🌟 The Enlightened Ego

The final paragraph clarifies that the solution to suffering is not the permanent loss of the ego but the removal of false identification with the body and mind. It explains that enlightenment transforms the ego so that it always refers to the true self, atma, rather than the physical or personal identity. The paragraph uses the metaphor of a burnt seed to illustrate that an enlightened ego can still exist without leading to false identification or suffering. It concludes by emphasizing that enlightenment is not about the absence of the feeling of I-ness but about freedom from suffering.

Keywords

💡Ego

Ego, in the context of the video, refers to the sense of individuality or the feeling of being a distinct person, which is a mental construct rather than the true self. It is associated with the Latin pronoun 'I' and the Sanskrit term 'ahankara,' meaning 'maker of I.' The ego is seen as a temporary and illusory aspect of consciousness that can lead to suffering when falsely identified with. The video discusses how the dissolution of the ego can lead to pleasurable states but also how the permanent loss of ego can be problematic for daily functioning.

💡Ego Death

Ego death is a concept discussed in the video as the permanent loss or destruction of the ego. It is sometimes sought after through intense spiritual practices or even hallucinogenic substances, which can lead to temporary experiences of egolessness. The video cautions against the idea of ego death as a solution to suffering, as it can lead to a state where one is unable to engage in intentional activities, highlighting the importance of a balanced approach to spiritual growth rather than complete ego dissolution.

💡Advaita Vedanta

Advaita Vedanta is a non-dualistic philosophy that posits the ultimate reality as a single, unified consciousness where the individual self (atma) and the universal self (Brahman) are one. The video uses the teachings of Advaita Vedanta to explain the nature of the ego and the true self, and how the misidentification with the ego leads to suffering. It also discusses the process of self-inquiry and enlightenment within this philosophical framework.

💡Aham-kara

Aham-kara, derived from Sanskrit, literally translates to 'I-maker' or 'ego.' It is the aspect of consciousness that creates the sense of 'I-ness' and individuality. The video explains that aham-kara is almost constantly present, differentiating it from other fleeting thoughts and emotions. It is this constant presence that makes it difficult to recognize and often leads to false identification with the physical body and personal identity.

💡Atma

Atma, in the video, refers to the true self or pure consciousness, which is the fundamental nature of an individual according to Advaita Vedanta. It is distinct from the ego and is considered the unchanging, eternal aspect of a person. The video emphasizes that true liberation comes from realizing one's identity as atma, rather than with the temporary and illusory ego.

💡False Identification

False identification, as discussed in the video, is the process by which an individual mistakenly associates their sense of self with the body, mind, and personal identity rather than with their true self, atma. This misidentification is seen as the root cause of suffering in Advaita Vedanta, as it leads to reactions to life's experiences that are not in line with the true nature of consciousness.

💡Self-Inquiry

Self-inquiry is a central practice in Advaita Vedanta, as mentioned in the video, which involves questioning and examining one's true nature to discern the difference between the ego and the true self. Through self-inquiry, individuals can come to realize that they are not their bodies, minds, or personal identities, but are instead pure consciousness.

💡Nididhyasana

Nididhyasana is a Vedantic contemplative practice mentioned in the video, which is used to assimilate the knowledge of one's true nature into every aspect of one's being, including the neurons and memory. This practice is essential for overcoming habitual identification with the ego and ensuring that the enlightened understanding becomes a permanent and integral part of one's consciousness.

💡Enlightenment

Enlightenment, in the context of the video, refers to the state of realizing one's true nature as pure consciousness, atma. It is not about the destruction of the ego but rather a transformation of it, so that the ego no longer causes suffering by falsely identifying with the body and mind. Enlightenment leads to a permanent shift in the way one perceives oneself and the world, resulting in freedom from suffering.

💡Depersonalization

Depersonalization is a psychological disorder mentioned in the video, where individuals feel detached from their own body or identity. It is compared to the state of ego death, highlighting the potential negative consequences of losing one's sense of self. The video contrasts this with the goal of Advaita Vedanta, which is not to annihilate the ego but to transform it through enlightenment.

Highlights

The feeling of expansiveness or vastness can arise just before sleep, while listening to music, or during meditation due to the temporary loss of ego.

Egolessness is associated with pleasurable states, which is why people seek it through various means, including dreamless sleep.

Some individuals risk negative consequences to experience egolessness through the use of hallucinogens.

Ego death, or the permanent loss of ego, is sometimes pursued through intense spiritual practices and is discussed in texts like Yoga Vasishtha.

The ego, or ahankara, is not the true self (atma) but a feeling of individuality that arises in the mind.

The ego is almost constantly present, making it difficult to recognize and distinguish from other mental activities.

The true self, atma, is pure consciousness, which is the fundamental nature of a person.

The ego, or ahankara, is responsible for the false identification with the body and mind, leading to suffering.

Advaita Vedanta teaches that suffering is a result of identifying with the body and mind rather than the true self.

Enlightenment, or self-realization, can transform the ego, preventing false identification and suffering.

The process of self-inquiry in Advaita Vedanta can lead to the discovery of one's true nature as pure consciousness.

The practice of nididhyasana helps in assimilating the discovery of one's true nature and overcoming habitual identification.

Enlightenment does not destroy the ego but transforms it so that it always refers to the true self.

An enlightened ego is compared to a burnt seed that cannot germinate, ensuring no false identification or suffering.

The solution to suffering is not permanent ego death but the removal of false identification with the body and mind.

Enlightenment allows for the continued existence of the ego while ensuring it does not lead to suffering.

Transcripts

After going to bed at night, you might have  noticed a wonderful feeling of expansiveness  

or vastness that arises in the last few  moments just before you drift off to sleep.  

You might also have experienced a similar  feeling of expansiveness while listening  

to your favorite music and getting so absorbed  that you somehow got lost in that music. And,  

if you happen to be an experienced meditator,  you probably know the expansive feeling that  

arises when you gradually lose awareness  of your surroundings, then of your limbs,  

your body, your breath, and even  the sense of being a meditator.  

These expansive experiences all have one important  feature in common. They're produced by the  

temporary loss or dissolution of your ego, your  sense of individuality, your feeling of being you,  

a particular person. To lose your ego is  surprisingly enjoyable and even alluring.  

That's why we all love to slip away into  the blissful silence of dreamless sleep,  

a state that's completely egoless. Because that egoless state is so pleasurable,  

some reckless adventurers seek it through  the use of hallucinogens like LSD and magic  

mushrooms. They risk so-called bad trips  and other undesirable consequences from  

using drugs that are illicit, unregulated, and  potentially unsafe. Yet, they willingly accept  

those risks to enjoy the state of egolessness  for just a few hours. Such is its allure.  

So, if temporarily losing your ego is so  wonderful, then is its long-term loss or permanent  

destruction even better? Permanent loss of the  ego is sometimes described as ego death. Some  

spiritual teachers say you can achieve ego death  through intense spiritual practice. They call it,  

ahankara nasha, destruction of the ego. It's not  discussed in traditional texts on Advaita Vedanta,  

but in the Yoga Vasishtha and in other  scriptures, ahankara nasha is widely praised,  

and it's often associated with mano nasha,  destruction of the mind. These teachings  

can easily be misunderstood, especially when  they're taken out of context. So, in this video,  

we'll explore the topic of ego death thoroughly,  from the perspective of Advaita Vedanta.  

Obviously, we are discussing ego here, not with  the meaning of excessive pride or an exaggerated  

sense of self-importance, but rather, in a  much more fundamental way. As you might know,  

the word ego comes from the Latin pronoun,  I. In Sanskrit, the pronoun I is aham,  

and the word for ego is aham-kara, which literally  means the maker of I. That I is not true self,  

atma. It's the feeling of I-ness, the feeling or  sense of individuality. And like all feelings,  

it arises in your mind. For this reason,  ahankara is also called the I-thought.  

Most mental activities like thoughts, emotions,  and perceptions come and go throughout the day.  

But the ahankara is different. When you wake up in  the morning, it's already present, and it usually  

persists throughout the day. That's why you feel  like an individual person all day long, unless  

you happen to get lost in your favorite music  or absorbed in meditation. Because the ahankara  

is almost constantly present in your mind, it's  much harder to recognize distinctly compared to  

your constantly changing thoughts, emotions,  and perceptions. That's why the I-thought is  

best recognized, not by its presence, but by its  absence, like in the examples we've discussed.  

I've explained ahankara much more  elaborately in an earlier video  

that you can watch using the link below. Now consider this. Your thoughts, emotions,  

perceptions, and ego are all mental objects.  When these objects arise in your mind,  

they become known to you. So, you are the knower  or experiencer of all those mental objects. You  

are the awareful witness or conscious observer  of everything that arises in your mind. According  

to Advaita Vedanta, in essence, you are pure  consciousness, the consciousness present in  

your experience right now, the consciousness  that enables you to be aware of my image on  

the screen in front of you. Simply put, you are  fundamentally a conscious being, and consciousness  

is your essential nature, your true self, atma. Whenever you use the word "I," that pronoun really  

refers to your true self, pure consciousness.  But when you meet someone for the first time,  

you don't introduce yourself by saying, "I am  pure consciousness," even though that's completely  

true. Instead, you say, "I am so and so, I live in  a certain place, I'm a doctor, an engineer, or a  

homemaker." So, instead of saying you who really  are, you refer to yourself using a name given by  

your parents, a place where you just happen to  live, and an occupation that fills your time. Yet,  

these details about you are actually incidental  and even arbitrary. They don't refer to you in a  

fundamental way, as a conscious being. It seems as  though the pronoun I got hijacked, so to speak. It  

was redirected, away from your true self, atma and  towards all those incidental details about you.  

The culprit of this metaphoric hijacking  is the ahankara, your ego. The ahankara  

associates you with your personal identity, an  identity that includes your name, your address,  

your occupation, and millions of other facts  about you. Your personal identity is like a  

lengthy autobiography that describes your entire  life. Of course, that autobiography is not written  

on paper or on a computer. It's written in your  memory, where it preserves a detailed record  

of all the events in your life, except for a  few missing parts, like early childhood.  

That autobiography is the basis for your personal  identity. And it's not just deeply engraved in  

your memory. According to neuroscience, it's  physically implanted in the neurons in your brain,  

billions of neurons that are responsible  for your long-term memory. Unfortunately,  

that autobiography says little  or nothing about your true self,  

atma, the pure consciousness  that's your essential nature.  

As we just discussed, the ahankara  figuratively hijacks your use of  

the pronoun I by disassociating it from your  true self, atma, and associating it instead  

with your personal identity. This so-called  hijacking is called false identification,  

and Advaita Vedanta considers it to be the  root cause of all suffering. Let me explain.  

When you identify with your physical body  and you get a headache, you naturally say,  

"I have a headache." But the fact is, the  pain belongs to your head, and not to you,  

the conscious being, atma. You are the knower  of the pain. Pain is a perception that arises  

in your mind and is observed by you, the awareful  witness. Yet when you identify with your body,  

you wrongly conclude that the pain belongs to  you. As a result, it robs you of contentment  

and makes you feel miserable. Pain is just an sensation, like warmth  

or coolness. On the other hand, feelings of  discontentment and misery are not sensations.  

They're forms of suffering. It's often said  that suffering is your response to pain. And  

it's possible to experience pain  without all the suffering that usually  

accompanies it. Returning to our example,  if you're not identified with your body,  

then the pain of a headache is just a sensation  that can be managed with appropriate medication,  

while you remain completely free  from suffering. My guru often said,  

"Vedanta transforms problems into situations,"  that is, problems that threaten your wellbeing  

and make you suffer can be transformed into simple  situations that you can handle pragmatically.  

More than that, with the help of Advaita Vedanta's  teachings, you can engage yourself in a profound  

process of self-inquiry and undertake an inner  journey that can eventually lead you to discover  

that, your essential nature as pure consciousness  remains utterly unaffected by the problems of  

your body, your mind, and the world around you.  This discovery can free you from all suffering.  

But merely believing that your true nature remains  utterly unaffected by problems is not enough.  

Nor is it sufficient to simply understand  that conceptually. Freedom from suffering  

is the result of the personal discovery of your  true nature through a process of self-inquiry,  

a process that culminates in enlightenment. That momentous discovery leads to a life-changing  

transformation and it adds a very special new  chapter to the autobiography engraved in your  

memory and implanted in your neurons. After  discovering your true nature, your use of the  

pronoun I will no longer refer to the personal  identity that's recorded in the prior chapters  

of that autobiography. Instead, the pronoun  I will now refer to your true self, atma.  

Yet, a problem remains here. Our minds are highly  habitual by nature, so it's unrealistic to think  

that identification with your body and mind that  has persisted for decades will simply come to a  

stop in an instant. Like cows habitually return  to their cowshed after grazing in the pasture,  

your I-thought can habitually return to  is prior association with your body, mind,  

and personal identity. This habitual  identification is likely to remain,  

even after you discover your true nature. To overcome that habitual identification,  

Advaita Vedanta prescribes a process of  assimilation. The initial discovery of your true  

nature must be fully integrated, and integrated  not just into your mind, but into your neurons  

as well. The practice of Vedantic contemplation,  nididhyasana, is meant to help you assimilate your  

discovery and overcome any remaining habitual  identification. With sufficient practice,  

your ahankara will become steadfastly associated  with pure consciousness, sat chit ananda atma,  

unborn, uncreated, limitless, and completely  untouched by suffering. To understand this  

process of assimilation better, please watch  my video on nididhansana, linked below.  

You might wonder, after gaining enlightenment,  what happens to all the other chapters of your  

autobiography recorded previously. Fortunately,  they remain safely embedded in your mind and  

neurons, enabling you to introduce yourself  appropriately when you meet someone new.  

Let's return to our earlier discussion  about ego death. We can now fully explain  

why dissolution of the ego is so pleasurable.  When the ahankara is present, you'll naturally  

identify yourself with your body and mind, and  that leads to suffering due to the problems of  

your body and mind. On the other hand, when the  ahankara is absent, that identification can't  

take place, so you'll remain free, both from  identification and from suffering. Of course,  

as soon as the ahankara returns, identification  and suffering will resume. So, as we asked before,  

is the permanent destruction of your ego the  ultimate solution to the problem of suffering?  

Unfortunately, that's not at all a viable  solution. In the absence of your ego,  

like when you're absorbed in music or meditation,  you can't do anything just then. For example,  

if your doorbell or phone rings, you'll either  ignore it, or you'll have to leave that blissful  

state absorption behind to answer it. The fact is,  your ego is crucial in organizing the activities  

of your body and mind. In its absence, you can't  engage in any kind of intentional activity.  

Ego death can indeed bring an end to suffering,  but at what cost? An old American joke describes  

a patient with a chronic headache coming to a  doctor for treatment. The doctor shakes his head  

and says, "This is very serious. I'm afraid we  have to amputate!" On a much more somber note, you  

might have heard stories of enlightened saints who  meditated in isolation, without eating or drinking  

anything, until their bodies finally died. I have  no idea whether or not such stories are true,  

but if any of them are, perhaps ego death played  a role in the physical deaths of those saints.  

It's not surprising that psychologists and  psychiatrists consider loss of the ego to be  

a type of mental illness, a psychological  disorder they call depersonalization.  

Fortunately, Advaita Vedanta's solution to  the problem of suffering is not permanent,  

irrevocable ego death. Instead, the solution is  to remove false identification with your body  

and mind. And that false identification comes to  an end when you discover your true nature as pure  

consciousness. In other words, the solution to  the problem of suffering is enlightenment.  

When you become enlightened, your  ahankara will indeed continue to exist,  

allowing you to engage in normal activities.  The ahankara is not destroyed by enlightenment,  

but instead, it's radically and permanently  transformed. It's changed in such a way that you  

will always identify with your true self rather  than with your body and mind. For this reason,  

there's not need to constantly think or  remind yourself, "I am pure consciousness,  

I am pure consciousness." Such reminders are  completely unnecessary because whenever you use  

the pronoun "I," it will automatically  refer to the true self, atma.  

An ego that's been transformed in this way  is sometimes called an enlightened ego,  

enlightened because it can only refer to pure  consciousness, atma, and never to your body, mind,  

or personal identity. Vedantic scholars often  compare an enlightened ego to a burnt seed, a  

seed that can no longer germinate. When seeds are  roasted, you can use them in cooking and eat them,  

but you can't plant those seeds. This metaphor  shows that, when you become enlightened, you  

will continue to experience the feeling of I-ness,  the sense of individuality, the ahankara, But, it  

will never sprout, so to speak, and develop into  false identification and suffering. Enlightenment  

is not freedom from the feeling of I-ness.  Enlightenment is freedom from suffering.