2.7.1 Phenomenon 4: Dissolution of Ego-Identification
The dissolution of ego-identification is a perspective rooted in mystical traditions, particularly in Hinduism and Buddhism. It describes an inner process in which we detach from the self-centered self and expand our consciousness.
In this state, the “I” is no longer perceived as separate or isolated, but as connected with the universal spirit or wholeness (God) and with all beings.
We begin with a philosophical reflection.
Philosophical reflection
In Buddhism, overcoming the ego means seeing through the illusion of a fixed self and letting go of egocentric attachments.
The ego is not to be killed, but to be seen through. It is an illusion, a process, not a solid thing.
Through mindfulness, wisdom, and compassion, the identification with transient thoughts, emotions, and concepts dissolves. This leads to inner freedom and ultimately to liberation in Nirvana.
The Buddhist concept of a complete dissolution of the fixed self or the “I” is difficult for many to accept.
The aspect of the soul’s immortality
Moreover, it seems to contradict the Christian understanding of an eternally living soul that bears responsibility and lives according to the principle of sowing and reaping.
According to the Divine Principle, too, we exist eternally in the spiritual world.
The human being thus remains a lasting entity with responsibility.
At the same time, however, we only become the image of God as a couple and expand ourselves as a family - ultimately encompassing all of humankind.
Over the course of spiritual growth, the ego-centered consciousness also dissolves within the Christian perspective.
Different terms for the True Self and the Ego
Buddhism distinguishes between the true nature and the ego. In the Divine Principle, the corresponding terms are "original mind" or heart and "fallen nature", similar to Christian terminology.
The Divine Principle describes four main aspects of fallen nature, which have their origin in the fall. Since only these four main aspects are named, many other resulting aspects remain unmentioned.
Buddhism, on the other hand, identifies 108 defilements and afflictions – including greed, hatred, and delusion – that are to be overcome.
2.7.2 Excursus: Immortality of the Soul, Reincarnation, and Karma
In reflecting on the dissolution of the ego, we touch upon profound spiritual questions that I would like to explore in this excursus. To that end, I will present various perspectives from different religions on the themes of the immortality of the soul, reincarnation, and karma.
On the one hand, I want to look beyond the horizon; on the other hand, I want to show the origins of beliefs.
Back to the roots of faith
Many spiritual seekers are drawn to commercial offerings, where often old wisdom is merely repackaged and attractively presented. Many do not bother to engage with the original sources of the great religions.
I have my doubts whether one can truly be led to God along such a path. For the unpopular aspects of the spiritual journey - such as humility, repentance, and reparation - are usually left out in such offerings.
Yet there is no way to reach God that bypasses them.
Spirituality: Between the true path and spiritual consumerism
There is also the danger of getting lost in an endless array of new spiritual trends and losing sight of the true core of the path.
True spirituality cannot be consumed — in fact, it demands the opposite: to turn inward, embracing humility, simplicity, and silence.
The primary goal on a genuine spiritual path is not merely to feel good in the short term, but to find God. This sometimes requires us to let go of and sacrifice beloved things.
Here, a clear distinction in orientation becomes evident.
We should continually ask ourselves what we are truly seeking, so that we may recognize and, if necessary, correct our orientation.
At the same time, I do not wish to judge those whose first steps are through modern spiritual offerings. Every path begins somewhere - and sometimes, even a superficial entry point eventually leads to greater depth.
What matters is that we keep asking ourselves whether we are drawing closer to the truth, whether our hearts are being transformed, and whether we are truly willing to walk the uncomfortable parts of the path.
Sincere seeking leads us into the depths of our inner being
Ultimately, we must come to a point where we are led by God Himself within our innermost being. No offering, no teacher, and no master can replace this.
However, this requires a real inner transformation.
The teacher closest to you is your own, original mind. You should learn to listen to what your original mind tells you.
You must reach this state. The Buddhist expression would be that you must purify your inner nature.
Those who seek sincerely will, sooner or later, discover the depth that true spiritual traditions hold.
Immortality of the Soul, Reincarnation, and Karma in Buddhism
Buddhism takes the view of the dissolution of the ego a step further: There is no permanent self and no immortal soul that wanders from life to life – and thus no lasting spiritual beings.
Rebirth is explained by the law of karma – the effects of actions, words, and thoughts. These leave behind a kind of energetic trail that continues after death. One can imagine it like a candle flame lighting a new candle: The flame is not the same, but connected through cause and effect.
Ancestral worship in Buddhism at first glance seems to contradict the belief in the non-existence of an eternally existing soul. Since there is no permanent self in Buddhism, the ancestors do not exist as spiritual personalities in a spiritual world.
What is revered instead is the spiritual and cultural connection with the ancestors - an expression of gratitude and respect. Cultural and Confucian influences also flow into this.
The idea of a complete dissolution of the self and the Buddhist teaching of the non-existence of an immortal soul is difficult for many people to accept.
I can personally understand this idea insofar as it arose from the mystical experience of the Buddha. In this experience, he realized complete unity and the dissolution of the personal, individualistic ego, which led him to perfect freedom.
This deeply mystical perspective can be helpful in guiding people toward enlightenment, as it supports the consistent letting go of individual attachments
There are also Buddhist schools - such as folk Buddhism, Tibetan Buddhism, the Yogācāra school, and Pure Land Buddhism - that recognize soul-like concepts and speak of transitional states of existence in a spiritual world resembling heaven and hell.
Even in these traditions, individual existence ultimately ends in complete dissolution in the state of Nirvana.
Reincarnation in Zen Buddhism
However, it is important to emphasize that reincarnation plays little to no role in Zen Buddhism. The practice is entirely focused on the direct experience of the present moment - on mindfulness, Zazen (sitting meditation), and the dissolution of the notion of self in the here and now.
Many people who have grown up with Zen religious education in Japan – like my wife – report that reincarnation was never addressed there.
Zen is less concerned with metaphysical speculations and more with understanding one's own thinking and awakening directly.
Memory of past lives through trance methods
In the West, there are trance methods through which people believe they can remember past lives.
From a Buddhist perspective, however, such "memories" would not be the recollection of an eternal self, but rather projections of the ego-consciousness - ultimately illusions.
Trance states that produce images and ideas about the self are generally considered illusions of the ego and not spiritual insights that lead to liberation.
In Hinduism, by contrast, the soul (Ātman) is regarded as eternal and is reborn from life to life. Memories of past lives are basically possible here but are seen as rare blessings or as expressions of advanced spiritual maturity.
Thus, from a Hindu perspective, they cannot simply be induced at will through techniques like hypnosis.
Rebirth and spiritual return
Many people in the West who believe in reincarnation associate it with the idea of an immortal soul that is reborn into a new body after death - an idea that primarily stems from Hinduism.
In classical Christianity, however, reincarnation is not envisioned.
The Divine Principle likewise assumes a single earthly life during which a person matures spiritually through lived relationships. Furthermore, man and woman unfold as a complete image of God, extending from the family to the whole human family.
After death, this development continues in the spiritual world - but without physical rebirth. The human being remains an eternal soul with personal responsibility.
In the Divine Principle, there is no physical reincarnation, but rather a spiritual return (resurrection through spiritual return). Through a spiritual relationship with people living on Earth, spirit beings can continue to grow.
The significance of the body for spiritual growth
This process is based on the transfer of vitality elements from the body to the spirit, conveyed through the good deeds of the living.
These vitality elements are essential for the fundamental growth of the spirit and necessary for continuing its development on a higher spiritual level.
In Christianity as well, the body is important for spiritual growth, as it is regarded as the temple of the Holy Spirit (1 Corinthians 6:19). The physical body is seen as a tool through which a person fulfills God's commandments and practices spiritual disciplines such as prayer, charity, and faith.
Christianity emphasizes bringing the body into harmony with divine principles and living according to God's will in the physical world in order to unfold spiritually and attain eternal life.
In both Buddhism and Hinduism, the body is also necessary up to a certain stage for spiritual growth, as it enables the spirit to learn and develop through experience, action, and mindfulness.
The physical body serves as a means to experience karma and to gain spiritual lessons that are essential for liberation and enlightenment.
Karma in Hinduism
In Hinduism, karma refers to the law of cause and effect on a moral level: every action - whether good or bad - leaves an imprint on the consciousness (karma imprint) and influences a person’s future destiny.
Karma operates across multiple lifetimes: a person’s good or bad deeds affect not only their current life but also future reincarnations. The goal is to mature spiritually through good karma and ultimately achieve Moksha - liberation from the cycle of birth and rebirth (Samsara).
Depending on the philosophical school within Hinduism, after achieving liberation (Moksha), the soul either dissolves into the divine Absolute (Advaita Vedanta) or continues to exist as an individual soul in eternal unity with God in the spiritual world (Vishishtadvaita, Dvaita).
Equivalence of Karma in Christianity
Christianity also teaches a spiritual principle of cause and effect. It is expressed in the biblical teaching of sowing and reaping - whatever a person sows, that they will also reap (Galatians 6:7). Good or bad deeds bear spiritual consequences that affect not only earthly life but also the soul’s existence in the spiritual world after death.
Transmission of guilt and blessing to the next generation
Christianity also has the notion that blessings and guilt are passed down through inheritance. Descendants can suffer from the consequences of previous sins – or partake in the spiritual legacy of good ancestors. This principle is similar in effect to the karmic understanding of inherited merit or burden by the ancestors.
In Hinduism, there is also a belief that karmic effects can influence multiple generations, both positively and negatively, and that these influences can be altered through rituals or spiritual practices.
In Buddhism, karma is individual, and there is no direct teaching that sins or negative karma are passed from generation to generation, although the environment can be influenced by the behavior of the ancestors.
Commonalities among various spiritual traditions
The commonality we find in all religions is that, over the course of spiritual development, the ego-centered self transforms into a more selfless being, connected in love with all that exists.
Life continues after death - except in Buddhism - as an immortal soul.
The growth of an incompletely developed soul continues until it reaches full liberation in unity with the Divine - whether through reincarnation or spiritual return.
What is essential is that there is a principle of cause and effect, and our actions, both good and bad, have consequences - both for ourselves and for our descendants.
Unity with God – the universal spirit or wholeness – and perfect love is the central goal of all traditions.
How we envision the details is of secondary importance, as long as we keep the central direction in mind and continue to move forward on this path.
2.7.3 Self-Denial
In the Christian context, the process of dissolving ego-identification is often described as self-denial.
However, it usually does not become clear that there is a level within us that we do not need to deny.
For whoever wants to save their life will lose it; but whoever loses their life for my sake will save it.
The life we are meant to save is the spiritual life of our true self.
The life we are meant to lose is merely the life of the ego.
Since the ego is closely connected with the physical body, it could also be called physical life. The spiritual process requires - as long as we are identified with the ego - the willingness to die in order to be reborn in contact with the divine being.
Therefore, we should deny the ego, the self-centered or fallen nature.
But how do we recognize the side that represents our original or divine nature - our true self?
One way to approach this could be to classify certain needs, desires, and behaviors into the categories of original nature and fallen nature. But if we reflect honestly and deeply, we realize that this is not enough.
As long as we only try to categorize personality structures, we remain on a superficial level of the individual self,
and cannot achieve the true transformation.
We need to connect to deeper levels of our being, levels that go beyond the individual "I", in order to truly detach ourselves from the fallen nature.
The lack of access to deeper levels of being causes many problems
Many problems caused by religious people arise because they superficially categorize behaviors and individuals without having found real access to the deeper level – the level at which we can resonate substantially with God's love.
In true contact with God, negative judgment and arrogant judging of others would no longer be possible – and would make no sense.
When you give up the "I" and the "mine," what do you need with enemies or friends?
From the connection with God's love, we gain a completely new perspective on ourselves and other people.
We no longer perceive ourselves as entirely separate individuals but as part of an inseparable unity.
2.7.4 Egoism and Selflessness
In religion, the development into a more selfless person plays a central role. It describes the fundamental direction that true spiritual growth must take.
To carry out this process within ourselves, we must distinguish between self-centeredness and selflessness.
In practice, however, this often proves to be difficult.
The Challenge of Distinguishing Selflessness from Self-Centeredness
Change in the Process of Development
An infant can only focus on its own needs. One could say that human beings are born in a state of maximal egoism.
However, we expect that as people grow, they will increasingly consider and work for the common good.
For this reason, we should always consider age when making judgments.
With children and adolescents, we usually do this quite naturally.
But when it comes to adults, we rarely differentiate between a thirty-year-old and a fifty-year-old - even though with healthy development, one should actually be more selfless at fifty than at thirty.
Selfless behavior does not necessarily mean being selfless
Many social activities still satisfy our own needs: we seek positive feedback, recognition, appreciation, want to avoid loneliness, or wish to be part of a community.
Being socially engaged, therefore, does not necessarily mean one is selfless.
That’s why we must always reflect on and question our motivation..
The problematic effects of this distinction in certain psychodynamics
There is one exception where trying to become more selfless is not helpful.
Some people take on too much responsibility too early during the socialization process within their family - like when a child begins to emotionally care for a parent out of fear that the family might fall apart.
This can lead to an unhealthy orientation toward others. In such cases, we become highly attuned to what others need, while losing touch with ourselves.
But this is not healthy altruism – it remains part of the ego.
This must not be confused.
People with such a psychodynamic pattern must first learn to feel themselves and reconnect with their own inner being before they can truly find God.
In these cases, the conscious effort to become more selfless would only reinforce the existing psychological structure, rather than foster true spiritual growth.
According to the Divine Principle, the original mind also cares for itself to some extent
The Divine Principle also makes it clear that the purpose of the whole fundamentally includes the purpose of the individual.
To a certain degree, the focus on self-preservation and vitality is part of our original nature.
Even here, the goal of the religious path is to become a selfless being. The original mind is revived and liberated from the fallen nature, so that it becomes the primary motivation of our existence.
Conclusion
When we look more closely, it becomes clear: the categorization into egoism and selflessness can easily lead to misunderstandings.
These categories invite premature judgments and can lead to poor decisions in our inner process.
Especially in the delicate process of self-knowledge, they often distort the view, block access to a deeper examination and thus hinder genuine self-knowledge.
This categorization serves merely as a rough orientation.
It is indisputable that true spiritual growth brings about selfless individuals.
But not every perspective can reliably guide us through this inner process.
A perspective that supports the path to selflessness
On my own spiritual path, the search for my selfless true self helped me more than any external evaluation of my behavior.
At our core, we are selfless beings. This innermost essence simply needs to be awakened and freed from the superficially self-centered ego.
This path leads us through an inner process of searching, in which we recognize and gradually let go of our ego-identification.
The result is a natural transformation towards selflessness – through the liberation of our selfless innermost being.
In what follows, I would like to describe more precisely the perspective that helped me on my path - and the inner transformation that came with it.
2.7.5 My Reflection: True Nature and Ego
In my inner journey, the following perspective has been especially helpful to me because it clearly distinguishes the different levels of our being.
We are the true self and have an ego.
The ego arises from being attached to our personal, individual thinking, feeling, and willing - as well as to our personal desires and needs.
This construct of "self" and "I" is so strong that it is difficult for us to detach from it.
Yet it is precisely this letting go or expanding of our consciousness that is necessary in order to recognize and liberate our original nature.
It is necessary to open ourselves to God.
In mysticism, we approach this phenomenon on a deeper level.
We realize that the problem lies in the fact that we initially completely identify with our personal thinking, feeling, and willing - yet this only constitutes the surface layer of our being.
Through mystical practice, this identification gradually dissolves. This process unfolds step by step through meditation and mindfulness.
In meditation, we observe thoughts and feelings without letting our consciousness be consumed by them. Our consciousness expands into the area of our being that lies beyond thinking, feeling, and willing.
An interesting question arises: What are we if we are not our personal thoughts and feelings?
What remains of us when thinking, feeling, and willing reach the zero point?
This question leads us to our true self.
As long as we are still identified with this individualistic self, we cannot truly recognize God within us.
2.7.6 The Ego Causes Unfreedom and Suffering
The ego wants to be seen, respected, and appreciated, and to be especially important to others. It strives for its achievements to be recognized and admired for all eternity.
The ego is vain.
It feels hurt when we are not seen or taken seriously. It becomes jealous and offended when it is ignored and forgotten while others are rewarded. It gets triggered when it feels devalued by someone — even if it wasn’t intended that way.
It always wants to win. When it loses, it becomes deflated and frustrated. The ego is afraid of losing and is greedy for always getting more.
How proud it is of its own opinion, even though it can only take a limited perspective!
It constantly compares itself with others, trying to elevate itself and feel better by devaluing others.
It seeks praise and recognition from others, striving for it with all its might, while losing sight of the true purpose.
You all know how you really are. Don't have too high an opinion of yourselves.
How liberating it is when we no longer take ourselves so seriously and do not hold a high opinion of ourselves.
Others are welcome to be better, receive more – more appreciation, recognition, and attention.
Everything becomes more relaxed, and we become free.
We can focus on what truly matters.
No 'I', no problems!
The ego seeks external love but finds no access to the true love that comes from within.
It strives for external happiness and blocks the path to true inner bliss, which can only be found in God.
When we manage to free ourselves from this ego, we experience how simple it is to be happy.
2.7.7 The Process of Dissolving Ego Identification
The process of dissolving ego-identification can be illustrated with the following metaphor:
Imagine two trees standing close to each other. One tree symbolizes the ego, the other our true self. A person wanting to move from one tree to the other without touching the ground represents our consciousness.
It would be extremely difficult to move from the ego tree to the true-self tree by letting go of both hands at once. But it becomes possible once we have grasped a branch of the true-self tree. Then - with a bit of courage - we can fully release our grip from the ego tree and swing over with both hands to the side of the true self.
The most critical phase of this transformation is the transition where we must let go of the ego without yet having a firm hold on the true self.
This requires faith and trust in the mystical path.
Thus, once we have caught a first glimpse of inner joy and peace - figuratively speaking, once we have grasped a new branch with one hand - it becomes possible to completely let go of the ego.
Identifying with the true self does not mean that the ego disappears. Rather, it means that we experience ourselves as the true self and can then educate the ego from that higher perspective.
Our two selves: the true self and the ego
One perspective that has been very helpful to me in this process is the distinction between two levels when using the word "I" — the ego and the true self.
When we speak of "I," we should be aware of which level of being we are referring to — the ego or our true self.
2.7.8 The Process of Liberation from Ego-Identification through Meditation
In meditation, thoughts sometimes arise that we consider extremely valuable. We definitely don't want to let them go - they seem so brilliant to us.
But if we are honest: do we still remember what we thought an hour ago or yesterday?
Most of it is forgotten — and thank God for that!
I have experienced hundreds of times in prayer that, in a relatively deep state, I would start to formulate teachings in my mind. Often, good inspirations for lectures would emerge from this.
In the past, I would always get stuck there, sometimes even writing down the thoughts.
But then I dared to let them go and opened myself a little more deeply to God.
In those moments, I had my deepest prayer experiences.
They opened up a level within me that went even deeper. These experiences later became the true foundation for better lectures.
I have never lost anything by letting go of thoughts and ideas.
What is truly important always comes back. Today, when my inner teacher becomes active, I rejoice - and let it go without worry.
Through the experiences in meditation, we recognize how strongly we cling to our thoughts.
In the moment when we entrust ourselves to God's presence in prayer and let go of our thoughts, we release a part of the ego.
This is a crucial practice on the spiritual path.
Each time, it is a small step toward the zero-point state -
the state in which we can fully open ourselves to God.
2.7.9 The Ego on the Level of Emotions
After the level of thoughts follows the level of emotions.
Just as we are identified with our thoughts, we are also identified with our emotions. We experience them as if we are our emotions. Letting go of this identification is the next, deeper step.
Our natural tendency is to constantly seek to feel good - this is how our body and brain are conditioned.
Our original mind also enjoys feeling good, but not at any cost.
It places love above everything else.
In human life, it is impossible to feel good permanently. Like the weather, our circumstances - and thus our emotional states - constantly change. Although we know this, we tend to make our feelings the measure of all things.
Many of our actions are aimed at feeling better. While this never works permanently, we still cling to this idea.
If we were able to let it go, we would probably feel good more often.
Buddha taught that two of the five main hindrances on the path to enlightenment are aversion and craving.
- Aversion means the rejection of anything unpleasant. We want to free ourselves from negative states in life and harbor resistance against discomfort.
- On the other hand, there is the desire for something we want to get. This leads to greed. When we have something, the fear of losing it arises. So we try to hold on to it.
The ego is driven by aversion and desire:
"I like this, I don’t like that."
Its entire life revolves around this axis. The goal of this game is to constantly feel good.
But life and reality care little about our ego.
Pleasant things come and go, unpleasant things come and go - and we cannot fundamentally change that. Life means change; it encompasses joy and pain, gain and loss.
By rejecting the unpleasant and trying to cling to the pleasant, we create additional suffering.
Pain is inevitable, suffering is optional.
The ego creates conflict, suffering, and ultimately even war and self-destruction.
However, if we were able to accept the cycle of coming and going - the changing of conditions - we would be free.
This can be directly experienced in meditation.
Liberation through surrender to the moment
A pain in the knee that we reject becomes a major problem that consumes us entirely. Our whole mind is tormented by resistance.
But if we manage to accept the pain as the reality of the moment, the suffering it causes dissolves.
The entire body can relax, energy begins to flow again - and often the pain even disappears on its own. The same principle applies to unpleasant emotions.
Of course, this does not mean that we should not take good care of our health and emotional well-being.
Rather, it is about recognizing how strongly we are controlled and captured by these mechanisms.
This recognition within ourselves is already the first and most important step toward liberation.
2.7.10 True Equanimity – The Step to an Unchanging State of Mind
Equanimity is a state of mind that frees us from being controlled by external conditions. Equanimity means that we are unaffected by how we feel or by the circumstances around us.
We do not change our mindset because circumstances change.
Equanimity in a game would mean that we don't care whether we win or lose. They are just two sides of an experience. One loses and another wins.
This does not mean that we are indifferent.
We invest everything to win. However, we fully accept reality even if we have lost.
By doing so, we experience the reality of losing as it is, without constructing unnecessary drama around it.
We cannot influence the weather. It is simply part of the conditions of life. Sometimes the sun shines, sometimes it rains. No matter how much we might hate winter or love summer, there will not be one hour more or less of either because of our feelings.
The weather, like reality itself, remains completely unimpressed by our desires.
I'm happy when it rains, because if I'm not happy, it rains anyway
The weather is what it is; our mind can struggle against it or meet it with equanimity. In the attitude of equanimity, we may even rediscover joy in winter.
It's about a deep inner acceptance of reality in the present moment.
Equanimity can easily be misinterpreted or misunderstood. Eastern philosophies are often criticized for appearing to promote irresponsibility. However, true equanimity has nothing to do with being irresponsible.
We change what we can change for the better.
But what we cannot change, we accept as it is.
God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.
Even changing something for the better is based on recognizing and acknowledging reality.
Equanimity means absolutely accepting what is.
It is the embracing and enduring of reality as it is. We do not create unnecessary suffering, nor do we fight against it.
Repression – Escaping Unwanted Reality and Its Consequences
From a psychological perspective, many problems - such as neuroses or addictions - arise because we cannot cannot endure ourselves. We repress what we do not want to see and especially not want to feel.
This gives rise to destructive psychodynamic patterns. Before we reach for an addictive substance or engage in addictive behavior, we typically experience a moment of inner restlessness, emptiness, or pain.
If we were able to consciously endure this state, we would not have to give in to the urge for distraction or numbness.
Addictive behavior ultimately serves to avoid the uncomfortable reality - so that we neither have to face it nor feel it.
Equanimity – An underestimated source of spiritual maturity
Those who have realized true equanimity within themselves no longer need to repress anything - because they are able to accept everything as it is. In the Christian sense, this also means:
They no longer need to sin, because they no longer act out of fear, deficiency, or avoidance.
How meditation leads to equanimity
In meditation, we can cultivate equanimity and experience its effects directly.
It is not within our power to determine how a meditation session will unfold - whether the mind will be calm or distracted, whether grace will be given or not, whether pleasant or unpleasant sensations will arise.
Everything happens—or does not happen.
By repeatedly practicing acceptance of each state as it is, a deep equanimity gradually develops.
We learn not to resolve unpleasant experiences through our habitual reaction patterns, but rather by surrendering to the moment itself.
In this way, we realize the value of endurance - and we repeatedly discover that a hidden gift often lies within the heart of difficulty.
Experiences of grace often reveal themselves precisely where we have not avoided discomfort.
Even in everyday life, we increasingly recognize: Unpleasant phases are often followed by inner growth, success, or profound peace.
Equanimity helps us to consciously carry this process.
The interplay of devotion and equanimity
Through prayer, we develop devotion - a power that enables us to draw closer to God inwardly.
It leads to deeper meditation, more intimate prayer, and an increasingly free turning towards God.
Through the experiences we gain in practicing this attitude, a stable equanimity gradually grows.
Equanimity, in turn, enables us to completely devotion - even to an unpleasant reality.
Devotion and equanimity nourish each other – and lead us into the vastness of inner freedom.
2.7.11 Humility and Gratitude: The Keys to Spiritual Growth
Humility, gratitude, and generosity are significant qualities of the original mind.
They open us to God and create the conditions necessary to receive God's grace.
The original mind does not need the characteristics of the ego. Behaviors such as comparing oneself with others do not exist here.
The heart simply desires to give love and to devote itself to living for the sake of others. It is grateful for everything it receives and is deeply aware that all of life is a gift.
All goodness comes from God
Emanuel Swedenborg reports on his conversations with angels - where he understands "angels" to mean spiritual beings, which also include human souls.
They are very amazed by the people on Earth - especially that they are proud of themselves and attribute their good qualities and achievements to themselves.
For the angels, it is self-evident that all goodness comes from God, including their own good qualities and abilities. Therefore, they wish to thank and praise God for every good thing that happens and for every achievement.
Therefore, they wish to thank and praise God for every good thing that happens and for every achievement.
This attitude reflects the nature of the original mind very well.
Humility is divine protection that does not allow us to see our successes.
Humility brings greater happiness
The original mind exists within each of us - it is our innermost nature and heart. On the mystical path, we return to this state of being.
It makes us happy and free.
In this attitude, the door of our heart opens to receive God's grace and love.
The gate of love is humility, which leads in all those who approach.
Humility is considered very important by both Buddhist and Christian monks, nuns, and mystics. In Orthodox Christianity, pride is regarded as one of the main problems of humanity.
In Christianity, pride is considered one of the serious sins.
Pride is often regarded as the "root cause" of human failure because it distances a person from humility and love for God, damaging their relationship with God and with others.
Pride is often understood as the "first sin" as it is supposed to be the cause of the fall of the Devil (Satan) and the fall of Adam and Eve in the Garden of Eden. Pride places one's own self above God and others, which is considered a central issue of the human condition in the Christian faith.
Across all Christian traditions, humility is seen as a central virtue, while pride is a major obstacle to spiritual growth, with repentance being the essential path to cleansing and turning back to God.
My personal experience with humility
I personally experience humility as deeply liberating.
To me, it feels as though, with humility, one can move through the world with ease.
But once humility is lost, we begin to clash and get stuck everywhere.
When I start to become proud, haughty, or arrogant, my heart quickly closes off - and God's grace can no longer reach me.
When opinion no longer boasts of natural advantages, it is a sign of emerging health.
Humility and gratitude are like indicators of whether we are in a good spiritual state.
If you have many spiritual experiences during your prayer, then you will be awakened.
If you proceed with such a heart, God will surely help you even before you think of it. You should feel His heart in everything you say and teach.
His heart must come before your word, not after.
Therefore, you must always be humble. Therefore, you must go backward without a word. If you do that, then you will feel the heart of God before you. Why is that so?
His heart will pull you forward at all times. As long as you are in such a position, you can teach a crowd, no matter how many people stand before you.
2.7.12 The Path to True Humility
True humility is only possible when we have found some access to our true being. If we were still identified with the ego and wanted to educate it, we would have to constantly belittle our entire being.
However, once we have found access to the inner joy that comes from connection with God, we can continually bring the ego down from its high horse - without feeling bad about ourselves.
The deep appreciation we experience when we realize that God truly desires to dwell within us fills us profoundly.
We are then no longer dependent on satisfying the ego.
From true humility springs great strength. It enables us to be placed fully in the service of God.
A message through Martin Luther's life journey
A generous friend gave me a book about Martin Luther (Martin Luther, the German Reformer, from 1856). It conveys his spirit in a very direct way.
Reading this book became an intense and moving encounter with Martin Luther for me.
In a prayer, I received the following message:
If God takes you, then let yourself be taken - and great things will happen. Despite your imperfection, let yourself be taken and trust in God.
The courage to entrust ourselves to God arises from humility.
Courage is the other side of the coin of humility.
In German, this connection is more apparent, as the word 'Demut' literally includes 'Mut,' meaning courage.
Martin Luther lived this truth.