Dysfunctional Ego
Dysfunctional Ego
by Jim Giorgi
I recently sent a copy of Between Yesterday and Tomorrow to a dear friend who is a wonderful spiritual teacher in the Siddha Yoga lineage. He agreed to review the book and sent me the following comment referring to a sentence I had written in one of the chapters of the book (dealing with the Continuum Concept). The sentence he commented on reads as follows:
"Life is suffering, the cause of which is the dysfunctional ego." (Which I stated was a paraphrase of the Buddha's first and second Noble Truths).
My friend commented as follows:
Do you really think Buddha meant the root of suffering is a dysfunctional ego? You're a dharma teacher, right view and the other 7, teaching those. You're not paraphrasing Buddha, you're completely misrepresenting what that noble truth is speaking to. I think it would be good to reconsider how you write that. I know that you want to get at how important a dysfunctional ego is in the dynamics that create suffering, but even a healthy ego is an ego and avidya (Sanskrit: delusion or ignorance), the root cause, the misidentification with the limited and bound forms of the mind, including the ego construct, and the body, and roles, relationships, etc., etc. is what gives birth to the craving and attachment that move mind and body.
I replied as follows:
Well, the Buddha said (2nd Noble Truth) "Suffering is based in attachment and desire arising from separation." My point is that the dysfunctional ego is that aspect of the mind that is the repository and source of those attachments, and that the dysfunctional ego is born out of the pain of Continuum deprivation and the sense of separation and abandonment it engenders. It is the mental and emotional form that avidya assumes. The Buddha and Jesus had egos. Everyone who takes physical incarnation and reaches adulthood (and well before) has to have some sense of "self" that allows him/her to adapt to and interact with his/her environment and perform the tasks that will insure physical survival. Most of us allow this sense of self to lose touch with its source and to take over our consciousness, performing these tasks out of a sense of lack and anxiety. But Jesus, the Buddha, the other great beings, all simply dropped all of the attachments in the dysfunctional side of the ego and had an ego without any attachments, with no sense of separation. An ego that felt fully connected with its source (divine consciousness) and was fully grounded in material reality in a functional rather than desperate way. "Thy will be done in
earth as it is in heaven". As long as we are in physical existence we will have use for that part of the mind that can allow spirit to express itself in materiality. Or as I put it another way later in the book, for us to experience our wave nature (spirit) and our particle nature (materiality) simultaneously. Or even another way, for left-brain functionality and right brain connectedness to work as equal partners, as a whole-brain. Once we leave this physical incarnation, we have no need for an ego because our thought will directly affect spirit. Until then, the (functional) ego, free of all attachments and sense of separation, is our bridge between our spiritual source
and the physical reality that we need successfully to negotiate on a daily basis. Does that make sense??
My friend responded as follows:
All true and nothing novel there, however the ego sense isn't bodily based and there are entire realms and classes of being who have no material existence but are bound by a self-sense. It's the continued existence of that ego sense that brings one back through re-incarnation and allows bodhisattvas to keep returning so we can fulfill our vows. Buddhist masters as well as yogic and Shaivite masters have written about this. I've experience some of those realms and beings in meditation states as well what lies beyond all forms. The identification with limited forms which is at the root of what the ego is gives birth to the cravings and attachments. Every form lacks something, many things, and cravings arise. The forms, the identifications, the cravings arise simultaneously. I wrote about this in The Soul's Journey with an emphasis on the Shakti tantra perspective, though much of the same thinking is found in the Buddhist tantras. You might enjoy reading Herbert Guenther's book Philosophy and Psychology in the Abhidharma. The second noble truth is a sutra that has much more to it than just those words. It's meaning and the psychology that Buddhism shares in large part with the yogic tradition it grew out of, that rests on the concept of avidya, primal ignorance, separation from knowing the truth of one's Buddha nature or Christ nature or one's Self as the Infinitude, however one likes to say
it. Now if that's the separation you're trying to get at, which is what the deepest levels of understanding related to Buddhist, Shaivite, Advaita Vedanta, etc. are speaking of, then we're on the same page. But that's different from what is denoted by ego, even healthy ego doesn't get anywhere near that. And when you substitute your words in the second noble truth you're substituting your understanding, which I would argue is not what Buddha was talking about. Your words make it sound like nirvana is having a healthy ego, but one could have a
healthy ego and not be enlightened. I think you limit the meaning of what the 2nd NT refers to and it creates confusion. The ego is by definition a limited, ephemeral form subject to suffering. As the locus of our identity shifts from the confines of the bound and limited ego mind, to the boundless and free Buddha mind, we come to know our already present, fully unfolded enlightenment. The ego mind can now be informed by that, or not. Buddhamind, nirvana, enlightenment do rest on the state of the conditioned mind, the ego mind, whether it has incarnated in a physical form or not. So maybe you're talking about the ego mind becoming clear enough of its cravings that it can more easily experience that living Presence of the Divine on its way to knowing in its limited fashion that it isn't separate and never has been. That extinguishes the absolute level of suffering which Buddha and others
speak of, it also vastly limits the relative or conventional levels of
suffering, but many of those continue as a part of having a living form
subject to disease, old age and death, well and surgeons! That limited level doesn't contract our boundless Consciousness and once we have unlimited access to that, then even the pains of ego/body/mind are eased. Even during the worst neuropathic pain, surgeries, kidney stone attacks, everything like that I've been through, the Infinite was present with boundless love and compassion for this ego/body/mind aspect of Itself. We have an ego/body/mind just as we have fingers and toes, but they are not the totality of what we are. Every body, every form, of all beings, in all dimensions, material and no-material, are all ours... Well, words will never do any of this justice, but we'll keep trying to fulfill our dharmas as conduits!
And I responded:
Remember who you're talking to...I'm just a simple guy.. ;-)))
All of this is true, I agree with it and you state it very well and clearly. It is, however, very "theoretical" and of limited (if any) interest or use to the average Joe or Jane who is in a state of anxiety/depression/stress/unhappiness and just wants to feel better about his/her life. My message is very simple...wake up!
And I show people just how to do that by giving them practical techniques to open body, mind, emotions and spirit (later in the book, I guess you haven't gotten there yet). The stuff you are writing about is for scholars, swamis, gurus and academics (like us) who want to understand with their intellect, but intellectual understanding is
not what I'm after here and not what the majority of the folks out there are interested in either. So, you're right, words will never do this justice. Once we wake up, all the words and the theories become moot.
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2011




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