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There is much confusion of understanding about what happens to the ego when it attains the ultimate goal. Some believe that a cosmic consciousness develops, with an all-knowing intelligence and an "all-overish" feeling. They regard it as unity with the whole universe. Others assert that there is a complete loss of the ego, an utter destruction of the personal self. No--these are confused notions of what actually occurs. The Overself is not a collective entity as though it were composed of a number of particles. One's embrace of other human beings through it is not in union with them but only in sympathy, not in psychic identification with them but in psychic harmony. He has enlarged the area of his vision and sees himself as a part of mankind. But this does not mean that he has become conscious of all mankind as though they were himself. The true unity is with one's own higher indestructible self. It is still with a higher individuality, not a cosmic one, and it is still with one's own self, not with the rest of mankind. Unity with them is neither mystically nor practically possible. What we discover is discovered by a deepening of consciousness, not by a widening of it. Hence it is not so much a wider as a deeper self that he has first to find.

With the rectification of this error, we may find the correct answer to the question: "What is the practical meaning of the injunction laid by all the great spiritual teachers upon their followers, to give up the ego, to renounce the self?" It does not ask for a foolish sentimentality, in the sense that we are to be as putty in the hands of all other men. It does not ask for an utter impossibility, in the sense that we are never to attend to our own affairs at all. It does not ask for a useless absurdity, in the sense that we are to become oblivious of our very existence. On the contrary, it asks for what is wise, practicable, and worthwhile--that we give up our lower personality to our higher individuality.

Thus it is not that the aspirant is asked to abandon all thought of his particular self (as if he could) or to lose consciousness of it, but that he is asked to perceive its imperfection, its unsatisfactoriness, its faultiness, its baseness and its sinfulness and, in consequence of this perception, to give it up in favour of his higher self, with its perfection, blessedness, goodness, nobility, and wisdom. For in the lower ego he will never know peace whereas in the diviner one he will always know it.

-- Notebooks Category 22: Inspiration and the Overself > Chapter 3: The Overself's Presence > # 108

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