Healthy Ego Functioning
ฐานิสสโร ภิกขุ
…In Western psychology, ego-development is impossible without assuming a clear sense of self. But in Buddhism, with its realization that there is no clear dividing line between your own true happiness and that of others, the underlying assumption of ego-development is a clear sense of cause and effect, seeing which actions lead to suffering, which ones lead to short-term happiness, which ones lead to a happiness that lasts.
This is one of the reasons why the Buddha never used terms like “ego-development” or “a well-integrated self.” The types of functioning we associate with a well-developed ego he would have described as a well-integrated sense of cause and effect focused on insights into the results of your actions. Buddhist practice is aimed at refining these insights to ever greater levels of sensitivity and skill. In this way he was able to teach healthy ego functioning while avoiding the twin pitfalls of ego-obsession: narcissism and self-hatred.
Because the Buddha’s basic terms of analysis were actions understood under the framework of cause and effect, we have to understand his use of “self” and “not-self” under that framework. For him, “self” and “not-self” aren’t metaphysical principles. They’re mental actions that can be mastered as skills. This is why he was able to use both concepts freely in his teaching.
When the concept of self was conducive to skillful action, he would talk in terms of self – not only on the level of generosity and virtue, but also on the level of meditation. If you think that meditation is an exercise in not-self from the very beginning, read the discourses on mindfulness, and you’ll be surprised at how often they describe the meditator’s internal dialogue in terms of “I,” “me,” and “mine.”
As for the concept of not-self, the Buddha would advise using it whenever unskillful attachment to things or patterns of behavior got in the way of your happiness. In effect, he would have you drop unhealthy and unskillful ways of self-identification in favor of ways that were more skillful and refined.
Only on the highest levels of practice, where even the most skillful concepts of self get in the way of the ultimate happiness, did the Buddha advocate totally abandoning them. But even then he didn’t advocate abandoning the basic principle of ego functioning. You drop the best happiness that can come from a sense of self because an even greater happiness—nibbāna, totally timeless, limitless, and unconditioned—appears when you do.
…If you open your mind to the idea that the Buddha was actually advocating ego development instead of egolessness, you see that there’s nothing lopsided or lacking in his understanding of healthy ego functioning.
In fact, he mastered some ego skills that Western psychology has yet to explore, such as how to use right concentration to satisfy the desire for immediate pleasure; how to develop an integrated sense of causality that ultimately makes a sense of self superfluous; how to harness the ego’s drive for lasting happiness so that it leads to a happiness transcending space and time.
This reflection by Ajaan Geoff is from the Essays book Head and Heart Together – Essays on the Buddhist Path, “The Wisdom of the Ego.”
