1. The Context: “Twisted Yoga” and the Question of the Ego
The recent documentary on Apple TV named Twisted Yoga presents testimonies from former members of a yoga movement associated with organizations such as MISA (Movement for Spiritual Integration into the Absolute) and other affiliate member schools of Atman – The International Federation of Yoga and Meditation, describing their experiences within these communities. A central theme in these accounts is the teaching that practitioners were encouraged to “crush the ego.”
According to the individuals featured, this idea was applied in a way that led them to question their own thoughts and reactions, to interpret doubts or resistance as expressions of the ego, and to align their behavior with expectations coming from teachers or the group.
In these testimonies, the effort to transcend the ego is described as becoming an ongoing inner struggle, where personal feelings or disagreements were often reinterpreted as obstacles to spiritual growth. Some describe experiencing pressure to conform and a growing difficulty in relying on their own judgment, as the notion of the ego was used as a reference point for evaluating thoughts, emotions, and actions.
This raises an important and sensitive question: what does it actually mean, in a spiritual context, to transcend the ego? How is this idea understood within established spiritual traditions, and how might it be misunderstood in practice? And to what extent does the portrayal offered in the documentary reflect the broader context in which such teachings are given and applied? This article argues that while the documentary brings forward certain concerns regarding the use of such teachings, it presents a limited perspective that does not adequately reflect how the teaching of transcending the ego is understood and applied within this tradition.
2. What Is the Ego? A Spiritual Perspective
In a spiritual context, the ego can be understood as a constructed sense of identity arising from a fundamental perception of separation—an “I” that appears distinct from others and from the whole. This understanding is found across traditions: in Advaita Vedanta it corresponds to ahamkara, the principle that appropriates experience as “mine”; in classical Yoga it is expressed through the notion of asmita, the false sense of identity; in Sufism, the ego that separates us from God is referred to as the nafs; and in Christianity it is reflected in the idea of a self-centered orientation that obscures what is godly.
The ego is not present in a fully developed form at birth, but gradually takes shape through conditioning—family, culture, education, and social interaction—forming a narrative of who we are. This includes our personality, preferences, roles, and self-image. In this sense, the ego is not inherently negative; it is a necessary structure that allows us to function as individuals in the world.
The difficulty arises when this constructed identity is mistaken for our true essence. Such misidentification reinforces the sense of being a separate, self-contained entity, defined in contrast to others and the world. We begin to organize our experience through comparison, attachment, and defense, constructing boundaries that limit our perception. As a result, reality is filtered through a framework that emphasizes division rather than connection.
More precisely, this illusion of separateness is the experience of being fundamentally isolated—from other beings, from nature, and from the source of existence itself, whether understood as consciousness, the Self, or God. We perceive ourselves as located “inside,” facing a world that exists “outside,” as if there were a real and absolute division between subject and object.
Yet spiritual traditions consistently suggest that this division is not ultimate, but constructed. What appears as separate is, at a deeper level, an expression of a single underlying reality. The sense of separateness is therefore not an objective fact, but a mode of perception shaped by the ego, which divides and labels what is, in its essence, interconnected and whole.
Man only remains hypnotised with the false idea of an ego. When this ghost is off from us, all dreams vanish, and then it is found that the one Self only exists from the highest Being to a blade of grass.
3. Transformation Rather Than Elimination or Suppression
If the ego is understood as a constructed identity arising from a sense of separateness, it follows that the aim of spiritual practice cannot be its simple destruction. Rather, what is required is a transformation in how we relate to it. This perspective is supported by the Indian philosophical system of Samkhya, where ahamkara—the ego principle—is considered a fundamental component of manifested reality and of the human being. It is one of the constitutive categories (tattvas) through which individuality arises. From this point of view, transcending the ego does not mean eliminating a structure that has a functional role in human life, but ceasing to identify with it and no longer allowing it to dominate.
Building on this understanding, the ego can be described not only as a component of the human psyche, but also as a specific form of energy—ahamkara tattva—with which we can resonate to varying degrees. In this perspective, emphasized in the teachings we follow, the ego is seen as a dynamic field of resonance rather than a fixed entity. The issue, therefore, is not its existence, but the intensity of our attunement to it. When resonance with ahamkara is strong, our actions tend to be driven by fear, pride, desire, and the need for validation. A clear sign of this is reactivity—being easily disturbed by criticism or inflated by praise.
Spiritual growth, in this light, involves gradually reducing our resonance with this level and learning to attune ourselves to more refined energies. Through practices such as Hatha Yoga, meditation, self-inquiry, devotion, and sustained awareness one learns to resonate increasingly with states such as love, compassion, forgiveness, kindness, and benevolence. As these states become more stable, the sense of separation diminishes, and the limitations of ego-based perception become more evident.
This transformation is not abstract, but is reflected in concrete, everyday choices. For example, one may choose to engage in spiritual practice after a long day, or to support a friend in need, rather than following impulses of distraction or superficial gratification. Such choices express a shift toward what has a deeper and more authentic resonance within our being.
Over time, this leads to a growing capacity to discern between the deeper aspirations of the soul and the more transient tendencies associated with the ego. As we cultivate the habit of listening more to the former and less to the latter, we gradually reduce our resonance with the ego principle (ahamkara tattva), and in some exceptional cases its influence may diminish to the point of disappearance.
As this process unfolds, the ego gradually loses its central role and comes to function more as an instrument rather than a governing force. At the same time, it is important to recognize that the ego may become more subtle rather than disappear entirely, even taking on “refined” forms (often called “the spiritual ego”). For this reason, sincerity and continuous awareness remain essential throughout the process.
In this way, the aim is not to suppress or “crush” the ego, but to place it in its proper context—no longer as the center of identity, but as a functional aspect of a much deeper and more unified dimension of being.
4. The Role of the Spiritual Community
Within this broader perspective, the spiritual community plays a fundamental role in supporting this process of transformation. Across traditions—the sangha in Buddhism, the fellowship (koinonia) in Christianity, or the satsang in Vedanta—the community is seen as an essential support for the aspirant.
The importance of the community lies not only in the presence of teachers or guides, but also in the collective environment created by those who share a common aspiration. The people around you matter. They inspire you, support you in moments of difficulty, and help you maintain focus on your spiritual goals. Being part of such an environment naturally strengthens commitment, aspiration, and perseverance.
A genuine spiritual community is not a neutral social space. It is a consciously oriented environment designed to support spiritual transformation. People seek out such communities precisely because they want this support—an uplifted context in which they can grow, refine themselves, and deepen their connection with God.
Such a community supports spiritual aspirants in applying the teachings in their own lives, helping them integrate spiritual principles in a practical way. It does not remain indifferent, but actively encourages growth. At the same time, participation remains voluntary. If someone chooses to step away, this should be possible without negative consequences, even if it naturally involves changes in social relationships and other aspects that were built around the community.
When a spiritual community functions in a healthy and balanced way, it becomes a powerful aid in spiritual evolution. It does not do so by suppressing individuality, but by supporting awareness, aspiration, and conscious growth.
Within such a field, aspirants are encouraged to shift from ego-centered living toward a deeper alignment with the true needs of their soul. We learn to live more from our heart and not only from the mind. The ego is gradually seen for what it is—a functional but limited construct—and is placed in the service of something higher. This process does not diminish the individual; it refines and clarifies their being.
5. Conclusion: Between Interpretation and Reality
In summary, this analysis shows that the teaching of transcending the ego is a central and well-established idea across multiple spiritual traditions. It does not imply suppressing the individual or “crushing” something within us, but rather a gradual process of reducing identification with limiting patterns and learning to act from a deeper dimension of our being. When properly understood and applied with discernment, this process does not lead to dependence or submission, but to greater inner freedom, clarity, and autonomy.
At the same time, an important question concerns how this process is approached in practice. When the movement away from ego-based identification is not accompanied by a corresponding shift toward a deeper center of awareness, the result can become an experience of loss, tension, or inner conflict. Instead of being replaced by a more stable and expansive perspective, the familiar structures of identity are challenged without a clear grounding in what lies beyond them. In such a situation, the process may be experienced as a struggle against oneself, rather than as a gradual opening into a more integrated way of being.
This points to a subtle but essential aspect of the teaching: transcending the ego is not merely a matter of negation, but of reorientation. It involves not only loosening identification with the ego, but also establishing a conscious connection with the deeper dimensions of the self—whether understood as the soul, the Self, or a relationship with God. Without this positive dimension, the process risks being reduced to effort, self-correction, or inner opposition.
In this light, the way Twisted Yoga presents the teaching—as a call to “crush the ego,” sometimes associated with pressure, conformity, or inner struggle—reflects a particular framing rather than a comprehensive account of the teaching itself. By focusing primarily on a limited number of testimonies that emphasize difficulty and conflict, the documentary inevitably offers a one-sided perspective. It leaves aside both the broader context of the teaching and the diversity of ways in which it may be understood and lived in practice.
Ultimately, the question is not just whether the ego should be transcended, but how this process is understood and lived. When approached with clarity, discernment, and the right support, it becomes a path not of inner conflict, but of integration, alignment, and genuine inner freedom.