17.6 The Ego

Mother, here Sri Aurobindo has spoken of “the formation of ego- individuality”. Ego-individuality means…?

There are individual egos and collective egos. For example, the national ego is a collective ego. A group may have a collective ego. The human race has a collective ego. It is bigger or smaller. The individual ego is the ego of a particular person; it is the smallest kind of ego. Oh, there is of course a vital ego, a mental ego and a physical ego but these are minor individual egos. But this means the ego of a particular person.

One has many egos inside oneself. One becomes aware of them when one begins to destroy them: when one has destroyed an ego, that which was most troublesome, usually it creates a kind of inner cyclone. When one comes out of the storm, one feels, “Ah, now it is over, everything is done, I have destroyed the enemy inside me, all is finished.” But after a while, one notices that there is another, and another still, and yet again another, and that in fact one is made of a heap of little egos which are absolutely a nuisance and which must be overcome one after another.

Ego means what?

I think it is the ego that makes each one a separate being, in all possible ways. It is the ego which gives the sense of being a person separate from others. It is certainly the ego which gives you the sense of the “I”, “I am”, “I want”, “I do”, “I exist”, even the very famous “I think therefore I am” which is… I am sorry but I think it is a stupidity — but still it is a celebrated stupidity — well, this too is the ego. What gives you the impression that you are Manoj is the ego, and that you are altogether different from this one and that one; and what prevents your body from melting away like that, dissolving in a common mass of physical vibrations, is the ego; what gives you a definite form, a definite character, a separate consciousness, the sense that you exist in yourself, independently of all others, indeed, something like that; if one does not reflect, spontaneously one has the sense that even if the world disappeared, one would be there, one would remain what one is. This of course is the super-ego.

Certainly, if one were to lose one’s ego too soon, from the vital and mental point of view one would again become an amorphous mass. The ego is surely the instrument for individualisation; that is, until one is an individualised being, constituted in himself, the ego is an absolutely necessary factor. If one had the power of abolishing the ego ahead of time, one would lose one’s individuality. But once the individuality has been formed, the ego becomes not only useless but harmful. And only then comes the time when it must be abolished. But naturally, as it has taken so much trouble to build you, it does not give up its work so easily, and it asks for the reward of its efforts, that is, to enjoy the individuality.

12 January 1955

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Egoism is a relatively easy thing to correct, because everyone knows what it is. It is easy to discover, easy to correct, if one truly wants to do it and is bent on it.

But the ego is much more difficult to seize, because, in fact, to realise what the ego is one must already be out of it, otherwise one cannot find it out. You are wholly moulded from it, from head to foot, from the outermost to the innermost, from the physical to the spiritual, you are steeped in ego. It is mixed with everything and you are not aware of what it is. You must have already conquered it, come out of it, freed yourself from it, at least partially, at least in some little corner of your being somewhere, in order to realise what the ego is.

The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine.

It would be logical to conclude, “Well, let us first of all become conscious individuals and then we shall send away the ego and become divine.” Only, when we have become conscious individuals, we have grown so accustomed to living with our ego that we are no longer able to discern it and much labour is needed to become aware of its presence.

On the other hand, everyone knows what egoism is. When you want to pull everything towards you and other people do not interest you, that is called egoism: when you put yourself at the centre of the universe and all things exist only in relation to you, that is egoism. But it is very obvious, one must be blind not to see that one is egoistic. Everybody is a little egoistic, more or less, and at least a certain proportion of egoism is normally acceptable; but even in ordinary life, when one is a little too egoistic, well, one receives knocks on the nose, because, since everyone is egoistic, no one much likes egoism in others.

It is taken for granted, it is part of public morality. Yes, one must be a little bit egoistic, not too much, so it is not conspicuous! On the other hand, nobody speaks of the ego, because nobody knows it. It is such an intimate companion that one does not even recognise its existence; and yet so long as it is there one will never have the divine consciousness.

The ego is what makes one conscious of being separate from others. If there were no ego, you would not perceive that you are a person separate from others. You would have the impression that you are a small part of a whole, a very small part of a very great whole.

On the other hand, every one of you is most certainly quite conscious of being a separate person. Well, it is the ego that gives you this impression. As long as you are conscious in this way, it means that you have an ego.

When you begin to be aware that everything is yourself, and that this is only a very small point in the midst of thousands and thousands of other points of the same person that you are everywhere, when you feel that you are yourself in everything and that there is no separation, then you know that you are on the way towards having no more ego.

There even comes a time when it is impossible to conceive oneself and say, “It is not I”, for even to express it in this way, to say that the All is you, that you are the All or that you are the Divine or that the Divine is you, proves that something still remains.

There is a moment — this happens in a flash and can hardly stay — when it is the All that thinks, it is the All that knows, it is the All that feds, it is the All that lives. There is not even… not even the impression that… you have reached that point.

Then it is all right. But until then, there is still a little remnant of ego somewhere; usually it is the part which looks on, the witness that looks on.

So do not assert that you have no more ego. It is not accurate. Say you are on the way towards having no more ego, that is the only correct thing to say.

2 May 1958

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There is a spiritual ego even as there is a physical, vital and mental ego. There is a spiritual ego. There are people who have made a great effort to overcome all their egoism and all their limitations, and attained a spiritual consciousness; and there, they have all the vanity and the sense of their importance and contempt for those who are not in the same condition as they. Indeed, all that is ridiculous and bad in the ego, they find there once again. There are many, many like that. They have overcome what was there in the physical or vital consciousness but the very effort they have made to master themselves and this victory they have gained give them the sense of their extreme importance. So they become puffed up and assert their authority.

This happens so frequently that it is not even noticed.

I didn’t understand this: “The so-called forces of Nature are but the exterior activities of beings out of proportion with man by their size and the powers at their disposal.” (The Mother)

Didn’t understand?… For instance, take the wind which blows; now scientists will tell you: “These are manifestations of forces of Nature, and it is the result of such and such a phenomenon”, they will speak about heat and cold, high and low, etc., and they will tell you: “That’s the cause of the wind’s blowing, these are currents of air produced in the atmosphere.” But it is not this. There are entities behind, only they are so huge that their form eludes us. It would be like your asking an ant to describe the form of a man — it couldn’t, could it? It sees at the most the tiny end of the little toe and it takes a walk on the foot — it is a great journey, and it would not know what a man’s form would be like. Well, it is almost the same thing. These forces which bring about wind, rain, earthquakes, etc. are manifestations of — call them gestures, if you like — of movements of certain beings so formidably huge that we hardly see the end of their foot and don’t realise their size.

Still, the spiritual ego is better than the ordinary ego, isn’t it?

It is much more dangerous than the ordinary one! For one is not aware that it is the ego. Outwardly, when one is egoistic, not only does one know it oneself but others make you realise it still more, and circumstances prove it to you every moment. But there, as unfortunately you meet people who respect you highly, you are not even aware that you are terribly egoistic.

Very dangerous. Spiritual vanity is much more serious than physical vanity.

9 December 1953

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The most important, the most difficult thing is to renounce one’s ego, for to somebody who is not ready, to renounce his ego is like dying and dying much more than a physical death, for to him the death of the ego is like a dissolution of the being — this is not correct but it begins by giving this sort of impression. To be immortal one must renounce all limitations and the ego is the greatest of limitations; hence if “I” am not immortal, what is the good of that?

3 February 1951

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