The desirable definition of "I" is that my position in the world exists simply because I exist, based on the image of G-d within me. An erroneous definition of "I" has an element of "There shall be no strange god within you" [Tehillim 81:10]. We do not have exclusive rights to our ego. The holy Ramban wrote, "The primary failure of the Tree of Knowledge was an obsession with the concept of 'I'" [Bereishit 2:18].
In fact, it is good to assuage the ego now and then, so that it will give us confidence in ourselves and in the Creator. But when a person is obsessive with respect to his ego (and becomes narcissistic), the situation can become a case of a spiritual handicap.
It is written, "I have been created in order to serve my Master" [Kidushin 83b]. Everything was created for the praise of the Creator, including my own ego! When we observe the word of G-d, and especially when we do things that we find are difficult, we cancel out the effect of our ego with respect to G-d and transform it into something holy.
Here is a poem that I wrote:
The Nothingness within Me
Once again I, in the empty space
Move around, back and forth,
Within the world of the infinite.
Move around, back and forth,
Within the world of the infinite.
I search for a way to navigate through the maze of the world of confusion,
Asking for a sign or a heavenly voice to bring joy to my soul.
And I will cry out, from the walls of my heart: My G-d, answer me!
And suddenly I will hear a voice from heaven: And it says, Here I am!
And this will be followed by a thin silent voice.
Asking for a sign or a heavenly voice to bring joy to my soul.
And I will cry out, from the walls of my heart: My G-d, answer me!
And suddenly I will hear a voice from heaven: And it says, Here I am!
And this will be followed by a thin silent voice.
And the secret of the nothingness within me will be revealed
And my soul will be redeemed.
And my soul will be redeemed.
(Note that "ayin" (nothing) and "ani" (I) are both written using the same three letters: aleph-yud-nun.)
