EGO AND DESIRE
Desire and ego (the lower rajasotamasic ego that identifies us with the body) are not two different things, but one field of energy that assumes various forms of expression. The main ones are desire, the sense the 'body is me' and pride; the rest expressions of this egoic energy are: all lower emotions and vital impulses, like-dislike, attraction-repulsion, anger, impatience, fear, depression, envy, lasciviousness, gluttony etc.
The ego itself takes the form of desire. The ego is desire, desire is the ego. In really we haven't many desires. There is only desiring. There is almost constantly manifested in us a compulsive urge to desire and seek something that will give us pleasure, that will make us feel better, complete, satisfied, happy etc.. Due to this compulsive desiring and the identification and association of our mind with the objects new desires are constantly created. Each time the ego (that its nature is the desire) by imagination projects its lust onto something and is identified with this creates a new desire.
Why
does the ego identify with some objects and not with others?
Lust or desire is illogical, irrational, that's why it can projects itself and identify with whatever appears in our sight when illogically thinks or imagines that this object it will give it pleasure. That's why some men like women with blonde hair, some other brunette, some thin women, some tall ones, etc. All of that is completely irrational. It is only a question of lack of discernment, imagination, identification and projection.
And all the branches of the ego (selfish or egoic tendencies) are only modifications or transformations of desire. Anger, fear, taste, dislike, jealousy, envy, greed, lust, greed, pride, hatred, etc., they are only forms of desire. Desire is transformed into these forms according to circumstances.
Then, any time we identify with any egoic expression, that is: we identify with the sense the 'body is me', a desire, anger, pride, taste, dislike, etc. we increase the ego (the energy field of ego increases) and on the contrary when we disidentify from the egoistic expressions, whatever may be and we eliminate it by any means (prayer, mantra, etc.), we reduce the ego.
It is not possible to eliminate the ego as if it were one simple thing. We have to eliminate each egoic branch or aspect that manifests in the moment, whatever it may be (anger, fear, pride, gluttony, etc.). By eliminating an aspect of the ego, the whole ego is reduced although some other aspects of the ego may remain strong.
Only after many years of practice and purification, the egoistic branches become very weak and thus we can meditate profoundly without effort. In this stage there is not necessary to work deliberately with the various egoic expressions. When the egoic tendencies are already very weak and our ability to remain self-aware and rooted in our Being is high, we can stop the manifestation of the ego before it will assume any of its forms; that is, we stop the ego before expressing itself in any form. We don't allow the ego to be manifested in any of its forms. Only if we are not sufficiently guarded can the ego steal our attention and be expressed. But even in this case we have the resources to disidentify easily from the ego and return into our Being.
Lust or desire is illogical, irrational, that's why it can projects itself and identify with whatever appears in our sight when illogically thinks or imagines that this object it will give it pleasure. That's why some men like women with blonde hair, some other brunette, some thin women, some tall ones, etc. All of that is completely irrational. It is only a question of lack of discernment, imagination, identification and projection.
And all the branches of the ego (selfish or egoic tendencies) are only modifications or transformations of desire. Anger, fear, taste, dislike, jealousy, envy, greed, lust, greed, pride, hatred, etc., they are only forms of desire. Desire is transformed into these forms according to circumstances.
Then, any time we identify with any egoic expression, that is: we identify with the sense the 'body is me', a desire, anger, pride, taste, dislike, etc. we increase the ego (the energy field of ego increases) and on the contrary when we disidentify from the egoistic expressions, whatever may be and we eliminate it by any means (prayer, mantra, etc.), we reduce the ego.
It is not possible to eliminate the ego as if it were one simple thing. We have to eliminate each egoic branch or aspect that manifests in the moment, whatever it may be (anger, fear, pride, gluttony, etc.). By eliminating an aspect of the ego, the whole ego is reduced although some other aspects of the ego may remain strong.
Only after many years of practice and purification, the egoistic branches become very weak and thus we can meditate profoundly without effort. In this stage there is not necessary to work deliberately with the various egoic expressions. When the egoic tendencies are already very weak and our ability to remain self-aware and rooted in our Being is high, we can stop the manifestation of the ego before it will assume any of its forms; that is, we stop the ego before expressing itself in any form. We don't allow the ego to be manifested in any of its forms. Only if we are not sufficiently guarded can the ego steal our attention and be expressed. But even in this case we have the resources to disidentify easily from the ego and return into our Being.
However
this is possible only for very advanced aspirants. Most are easily identified
with the egoic tendencies and become aware of them when they have already fully
manifested. That's why it is necessary to continue their specific work with the dissolution of the egoic tendencies.
According to our progress in the elimination of the egoic tendencies and the ability to remain vigilant and rooted in our true Self, we become more and more able to stop ego's manifestation sooner. When we are very advanced in self-awareness and discernment we can stop it even in the very beginning of its movement. Thus, we don't identify with it, we don't lose our self in it, we don't increase it and we don't experience the consequences that would cause its manifestation. Thus, the ego gradually dissolves and loses its power. Finally in deep sustained Nirvikalpa samadhi the ego dissolves totally and forever.
According to our progress in the elimination of the egoic tendencies and the ability to remain vigilant and rooted in our true Self, we become more and more able to stop ego's manifestation sooner. When we are very advanced in self-awareness and discernment we can stop it even in the very beginning of its movement. Thus, we don't identify with it, we don't lose our self in it, we don't increase it and we don't experience the consequences that would cause its manifestation. Thus, the ego gradually dissolves and loses its power. Finally in deep sustained Nirvikalpa samadhi the ego dissolves totally and forever.