When we begin to separate ourselves from the individual self, when we attribute, transfer, delegate to our Higher Self present as an act of Being in everything, in any phenomenon, in any experience, in any form, in any manifestation of reality ...
And this is a rejection of the ego.
Denial is not a limitation in something, it is not a rejection of something in the true sense, it is a departure from a false incorrect perception of Being
"Pride, possessiveness, the feeling that happiness belongs to" me ", the feeling that suffering belongs to" me ", the feeling that it is" mine "is such a five-quality ego." Mahasiddha-Gorakshanath, Sidha-siddhanta-paddhati, part 1 (ch. 2 ch. -47)
Ego (ahamkara) is expressed in the following manifestations:
Abhimana - (pride) - "self-importance", arrogance.
Madia (possessiveness) - the feeling of "mine", or the awareness of feelings, mind and intellectual functions as one's own.
Mama Sukha - the feeling that happiness belongs precisely to "me."
Mama-dukkha - the feeling that grief, suffering is precisely "mine."
Mom-idam - the feeling "this is mine", that is, identification with possession and monopoly on any experience, thing.
If practice reinforces these feelings, it is selfish. Practice without Samaya, Faith, the spirit of devotion, love, self-giving inevitably degenerates and becomes selfish.
Abhimana. Sometimes it appears as pride, Ishvarism. When the sadhak has practiced a little, he begins to think a lot about himself, argue at every step with others in order to assert himself, refuses to accept spiritual authorities, behaves arrogantly, arrogantly, fights for influence over others, tries to teach when he is not even asked about it. If pride is not recognized as empty energy. This is a selfish practice.
Madia. Sometimes this is manifested when the yogi “sits down” on the mind, logic, intellectual clarity and it overshadows true wisdom outside the mind. The empty playful essence of concepts, concepts and the mind as a whole is not recognized.
Mama Sukha. Sometimes this manifests itself as an immature capture of spiritual "high" in the sadhana.
The empty space of Bhagavan Sahajya consciousness is not recognized. Bliss is not surrendered to him, but eagerly held in his place. This is a selfish practice.
Mom Dukkha. If a person has little merit and there is a lot of bad karma in this life, he will certainly suffer, get sick, experience depression, disharmony. And if he, experiencing this, falls into despondency, disbelief, succumbs to this, then this is a manifestation of egoism in the form of “mother-dukkha”. The void luminosity of suffering is not recognized, the darshan, shaktipatha ishta-devata and God are not recognized. This is a selfish practice.
Mom idam. Sometimes a person, even practicing, becomes attached to his spouse, dreaming of unearthly love, or property, or service, or his thoughts and narrow ideas about life, or the assessments of others, or, having gained experience, tries to perpetuate it, attributing it to himself personally, and not To God or ishta-devata, that is, he creates an idol for himself from something. This is a selfish practice.
When the goal of practice is something born of one's own illusory attitudes: receiving "spiritual adventures", gaining siddhi, magical power, achieving high status in society, the desire for self-expression, etc. This is a selfish practice.
Why do we often repeat the words “for the benefit of all living beings” at the end of practice. Where does this concept of good for all beings come from?
This commandment is mentioned twice in the Bhagavad-gita, the canonical Vedic source, which is respected by all, and then follows the path of the Eternal Law - Sanatana-dharma. (Chapter 5, ch. 25, ch. 12. ch. 4.)
This is a direct instruction of scripture on behavior for each sadhu.
It sounds like this: "sarva-bhuta-hite-ratah" - which means: "acting for the benefit of all living beings", "for the benefit of all living beings."
Such an attitude from the very beginning brings up in a yogi, in a sadhu, an understanding of the correct (dharmic) action, and this action should always be beneficial to all beings.
Advaita, is the unity of all living beings in the Absolute, in the divine and the sadhu, walking along the path of Advaita, must understand that the good cannot be separate, personal, individual. Good is universal and one.
This formulation is also often used by Buddhists, which also indicates their correct attitude towards unselfish practice.