Ahamkara and Ego: Bridging Eastern and Western Perspectives on Self-Identity

A large amount of our history and mythology preserves itself in Sanskrit, a language thought to be 5,000 years old. One word that means ego/I-making that is commonly used in both Sanskrit and modern literature is “ahamkara”. It’s a psychological term for the identification of the self with the natural world or transient objects. Abimana generates the sensation of ‘I’ and ‘mine’. The definition of ego in the West does seem to overlap with several of these definitions found online. Is it the same, though?

Understanding Ego

The ancient Indian philosophical traditions of Sankhya, Yoga, and Vedanta serve as the sources of the Indian concept. Sankhya fosters individuality but also leads to attachment and ignorance by identifying us with materiality rather than pure consciousness. Yoga presents a mental construct that individuals must transcend through meditation and spiritual practice to achieve unity with the true self. Vedanta, which is part of Maya, obscures the realization that the individual self is identical to the ultimate reality. From the perspective of dharma, we regard Ahamkara as the source of attachment and desire. To attain spiritual emancipation, Krishna suggests that we give up the ego through altruistic deeds.

Philosophers such as Plato and Aristotle established the foundation for ideas of identity, self-awareness, and the soul, and through them, the Western concept of the self, or ego, originated. Nietzsche criticised the ego as a concept that restricts human freedom and suggested that people should continuously reinvent who they are via their behaviour. According to Freud’s account, the ego interacts with reality and acts as a mediator between the id’s early urges and the superego’s moral ideals. The ego is still being studied by cognitive psychologists today about identity formation, self-awareness, and self-concept.

Read More: Exploring Id, Ego, and Superego in Personality

What Is The Major Difference?

Let’s attempt to comprehend with some examples

According to Vedanta, Ahamkara keeps people from seeing that they are non-dualistic (Atman = Brahman). In Western psychology, the ego is viewed as a useful tool for navigating reality rather than an impediment, while excessive rigidity or weakness can make it problematic. Also in yoga practices, the realisation of Atman-Brahman (one with the universe) is achieved by dissolving the Ahamkara through meditation.

In Jungian psychology, the objective is to integrate the ego with the unconscious to attain individuation or a more complete self, rather than to dissolve it. In the Bhagavad Gita, Lord Krishna counsels Arjuna to act genuinely and remove his ego (Ahamkara) to achieve spiritual freedom. As well as in Western psychotherapy, individuals may focus on enhancing their ego to more effectively resolve conflicts between morality and desires.

Read More: Yoga & Psychology: Bridging Ancient & Modern Wisdom

So… How is it Relevant to Us?

Considering the Indian understanding of ego, ahamkara produces attachment and a sensation of separation by fostering a false identity with the outside world. This could show up as an excessive emphasis on one’s own accomplishments, position, or monetary success. When things don’t go according to plan, people may suffer as a result of stress, discontent, or a lack of fulfilment. In Indian philosophy, a more altruistic way of living is possible when the Ahamkara is broken.

This could entail getting rid of egoistic needs in social situations, such as the need for approval or dominance. People who are more conscious of the effects of Ahamkara can develop better humility, empathy, and interpersonal connections. Spiritual growth results from conquering Ahamkara on a personal level. Introspection can be promoted and the ego’s impact can be lessened by practicing yoga or meditation. Although the Western idea is primarily concerned with,

• A healthy ego aids in balancing our innate desires with social expectations in day-to-day living. For example, the ego can mediate if someone is tempted to behave impulsively (say, saying something harsh out of anger) by forcing them to think through the repercussions. People who have a healthy ego can behave in socially acceptable ways without hiding who they are.
• Self-realization, according to Carl Jung, is integrating the ego with the unconscious, which enables people to comprehend their underlying desires, anxieties, and motives. In daily life, this can help people develop personally and maintain emotional stability, allowing them to make conscious decisions instead of ones that are influenced by subconscious impulses.
• The ego relieves tension when confronted with difficulties or internal disputes. On the other hand, a weak ego can cause people to feel overwhelmed by internal conflicts, which can result in anxiety or melancholy.

So, Are There Similarities?

Ego greatly influences our day-to-day experiences in both Indian and Western contexts. Both ideas promote a better understanding of how the ego influences behaviour. By understanding this, individuals can reflect on whether their actions are driven by a desire for personal gain, fear, or social pressure, and they can modify their behaviour accordingly. Understanding the role of ego can enhance both personal and professional relationships. Relationships based on mutual respect and understanding can be healthier and more collaborative when there is less connection with ego-driven needs (like the need to win or be right).

Read More: Ego Depletion Theory

Future Research

Future research has a lot of opportunities to explore the relationship between the Indian idea of Ahamkara and the ego in Western psychology. Comparative research between people in the East and the West, for instance, might look into how cultural views on ego—that is, the difference between the self and the non-self—affect coping strategies, emotional resilience, and attachment.” Integrating spiritual practices that target diminishing Ahamkara with conventional Western therapy could yield more insights into effectively treating anxiety, depression, and existential crises.

Research contrasting Ahamkara’s dissolution with Jung’s idea of individuation could be helpful to the transpersonal psychology movement, which examines the spiritual dimensions of the human experience. Both emphasise going beyond the ego to gain a deeper comprehension of who you are. Future studies could examine how these processes can help people reach greater states of consciousness and self-realization. Indian Ahamkara disintegration techniques and Western ego psychology combined in culturally specific mental health interventions may yield better results, especially for people going through existential or spiritual crises.

While both the Western idea of ego and the Indian concept of Ahamkara provide deep insights into the nature of self-identity, they do so from differing philosophical and psychological standpoint points. Future studies can investigate the connections between these concepts, providing fresh perspectives on emotional stability, self-identity, and treatment modalities. It may be possible to create more comprehensive approaches to mental health and personal development by fusing Western psychological frameworks like individuation with Eastern spiritual practices like ego dissolution, especially for those going through existential or spiritual crises. Treatments for anxiety, and depression, and promoting a better understanding of oneself may benefit from this combination.