Ego Death
It is clear here that the ego or self which is annihilated in ego death is not the ego of depth psychology and it is not the actual self. It is specifically the self-identity. The death of this identity merely means that there is no barrier or resistance to the Presence of Essence.
Ego death and reality
To be completely you means being alone. When this is experienced, it will bring very deep grief and sadness. You have to learn to say good-bye to everything you have loved -- not just your Mommy and Daddy, your boyfriend and your cat, but to your feelings, your mind, your ideas. You are in love with all of these. Letting go of them will feel like a great loss, even a death. It is not you who dies. What dies is everyone else. In the experience of ego death, you don't feel you're dying; you feel everybody else is dead. You feel you're all alone, totally alone. You have lost a boundary which was constructed from past experiences. But this boundary never really existed! It was just a belief. When you experience reality as it is, there is no sense of boundaries or of being separate, of inside or outside. (Diamond Heart Book 2, pg 169)
Ego death and unity
Experiencing this unity reveals to us that life is beautiful. Prior to this, when you experience yourself moving from the state of the physical or of the personality to the state of the essential or of the boundless dimensions, there is the feeling that life is a problem. The best option seems to be to get away from life, and one may long to disappear or die. From the perspective of unity, there is no such thing as dying, nor of being reborn. There is no such thing as ego death, and no such thing as enlightenment either, since you are already the unity. This is the state of affairs all the time and always -- before you develop an ego, when it is dissolving, and after you are dissolved. All those parts are the unity itself, and so you are not going anywhere. (Facets of Unity, pg 88)
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The capacity for global disidentification allows us to be permanently in touch with our essential presence, although the identity and the self-representation remains in experience. This condition allows the experience of self-realization to arise, at least occasionally, when the identity relaxes to the extent of total absorption by (or into) essential presence. The more this capacity for global disidentification develops, the more frequent, and the deeper, are the experiences of self-realization. This development continues, in principle, until permanent, full self-realization, where total global disidentification coincides with complete absorption of the self-representation, and complete openness and flexibility of identity.