IMPERSONALITY

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IMPERSONALITY

 

Stone: Blue Sapphire

The Mantra: Na’ham

 

The Key:

 

Impersonality is an immense force with the power to free us

from all the prisons we ever mistook for shelters,

and ultimately from the jailer itself,

our ego.

 

  • The issue is introduced by noting that:

 

most fear letting go of their personality much like their fear death and see it as the end of all which they think that they are,

 

but in impersonality abides an immense liberating force freeing our mind

from its narrow limitations, our will from the prison

of our conditionings and superficial desires,

 

and our heart from all its ever-changing shallow emotions

stifling our genuine feelings.

 

Which are your real feelings?

Every emotion and even most feelings are impersonal:

 

they are triggered by the conditionings

deeply set in our brain.

 

As Wu Hsin noted

 

The arising of any thoughts,

feelings or emotions, is

independent from the person.

 

It is only when involvement

by a person occurs that

the thought, feeling or emotion

becomes personal.

 

b) The concept of impersonality frightens most because

 

they think that then they will no longer be themselves and at least to some extent equate it with death.

This actually is not so far from the truth,

 

but not at all in the negative sense that they attribute

to it; but Impersonality is instead

a great liberation.

 

In what does really consist a perfect state of impersonality?

 

What happens when we are no longer

a definite, fixed “person”?

 

Well, it depends.

 

In the case of someone stubbornly unwilling or incapable to let go of his limitations, always resisting changes, if his personality could miraculously be taken away he could well go mad or at least become seriously unbalanced.

But those who through Yoga, meditation or any other spiritual practice are already at the stage in which they are aware that their superficial “personality” is just a harmful burden

 

they willingly discard it together with all their preferences,

repulsions, attachments from the past .

 

What happens then?Well, when we reach the impersonality level

 

our ego ends up with no foundations on which to stand, begins to fade away,

and when it is entirely gone at last all that is left

is the awareness of Divine in us.

 

Why?

Because

 

the Divine and our ego cannot dwell in the same

mind and body no more than fire and ice

can coexist close together.

 

We cannot serve two masters.

 

The Veil:

 

A perfect Impersonality is enough to neutralize

almost completely the Veil.

 

The Dreamgame:

Just like Dis-identification, in the Dreamgame Impersonality is one of our greatest ASSETS and HELPERS.

As Sri Aurobindo said,

 

Impersonality is in the original undifferentiated truth

of things the pure substance of nature

of the Being, the Person;

 

in the dynamic truth of things it differentiates its powers

and lends them to constitute by their variations

the manifestation of personality.

 

The Devil’s Advocate:

Impersonality?

When has any human ever been a real “person” anyway?

Pathetic, pathetic!

 

The Khdir:

 

Impersonality doesn’t mean no longer being there

but living in the Infinite, in the Vastness,

feeling one with all.

 

Words of Power:

 

Let my past personality, all that I always thought I ever was

and all my illusions dissolve in Thy light.

 

The Divine alone is all that is ever real in me,

never any “personality”.

 

To which extent do you already feel this?

 

Living it:

From “The Quest”

 

When I write, I first of all make the mental silence and open myself to what is coming down – I never feel that it was “me” writing it.

Right now while considering what to write about impersonality my hand as of on its own rolled up a ball of paper on my desk and threw it in a small wastepaper on the opposite side of the room.

 

as I didn’t even think of throwing it, just did it while being

utterly impersonal I could not possibly have missed.

 

The Way:

To truly BE we cannot remain a mere person,

 

for whatever limited quality a “person” may have in a way

or another imprison us in a dimension

of unreality.


In impersonality alone we can discover our true Self which is one with all things:

 

become free at last from all your “personal” superficiality and limitations,

shallow desires and ever-changing emotions to enter

a vast equanimity, peace and universality.

 

Mooji’s advice is:

 

Don’t try to be somebody, don’t try to be nobody.

Be nobody. You are nobody.

 

And, at the same time, you’re the Supreme Soul of the universe.

Being nobody, you are very Heart of the universe.

 

Does the idea of being nobody disturb you?

Being nobody we are one with all and all things.

Never say: I am this kind of person.”

But tell yourself:

 

Beyond my apparent “person” I am one with all that is,

always one with the Divine.

 

Question/ko’han 1 to 4:

To which extent have you ever experienced impersonality?

If yes, how do you feel about it?

Why?

What have you learned from it?

Question/ko’han 5 and 6:

Before the Path Vijay always poignantly felt that he was a stranger to himself.

 

Do you ever feel likewise?

If so, how do you deal with it?

 

Mère has the last word by saying that

 

The easiest way to feel wider, higher and vaster than the world than an individual

 

is to take everything in, to embrace and change it from outside

than changing it from inside.

 

How will you change it from the inside?

Do you find it difficult?

If yes, why?

Well, mostly because you expect it to be difficult.

 

Practice:

 

1) Usually one is so firmly identified with one’s self image

that emerging from it even for a little while has an immense liberating effect:

 

– Imagine that you are someone else altogether,

with completely different thoughts, memories, concerns and inclinations.

 

– Visualize being this other person

with a lot of details, what you do, how you interact with others, etc.

 

– If you do this with a great intensity

you will begin to become free of the power of such identifications.

 

2) Consider these words of Vivekananda:

 

The whole universe is one person; let go the little things.

Give up the small for the Infinite,

 

give up small enjoyments for infinite bliss. It is all yours, for the Impersonal includes the Personal. So God is Personal and Impersonal at the same time.

 

And Man, the Infinite, Impersonal Man, is manifesting Himself

as person. We the infinite have limited ourselves,

as it were, into small parts.

 

3) Meditate on this passage of Alice Bailey:

 

Impersonality is based upon a fundamental personality achievement. You must

have been tremendously attached before you can know

the meaning of impersonality.

 

That is a paradox, but there is no achievement in being impersonal if there is no temptation to be personal. The impersonality we must develop is an expansion of the personal love we have for an individual, our family, our circle of friends, into exactly the same attitude for humanity, but it has nothing to do with sentimentality.

We can love all mankind because we know the meaning of personal love, and we must give the same love to everybody that we have given to the individuals close to us.

 

Impersonality is not shutting yourself off, putting up walls; it is loving

everyone because we are able to see people as they

truly are with their faults, their failings,

 

their achievements, everything that goes to make them what they are and, seeing them clear-eyed, to love them just the same.

I wonder if this impersonality does not refer to ourselves rather than to the other persons. We talk, about being impersonal in our dealing.

 

If we were quite impersonal in dealing with ourselves, our reactions

to our fellowmen would be just right.

 

Contemplate:

 

1) These verses of Wu Hsin:

 

The seeing happens before

the I see can be said.

The I see is merely

a skewed translation of

there is seeing.

 

All I’s and me’s are

translations of the mind which

skews the impersonal into

something personal.

 

There exists an inherent tension between

that which is personal and

that which is impersonal.

 

The desire to transcend the personal

arises from the impersonal.

Since what is personal would

never agree to its own demise,

who will bring about the transcendence?

 

2) This passage of Nisargadatta Maharaj:

 

There is only impersonal consciousness.
In this realm of consciousness all that is going on

is dynamic playfulness, a process of functioning.

There is no differentiation in this process as to a person,
an entity, a community, a creed a religion.

This play is going on..but will come to an end.

3) This passage of Sri Aurobindo:

 

Underneath the thin layer of our superficial personality lays the immense impersonal force of the universal Shakty

 

assuming countless formations, including our “personality”. Basing ourselves on it is like building a house on shifting sands;

 

we must transcend it to go far deeper than our mere personality

to find whom we really are.

 

Haiku:

 

Looking backwards now, with such clarity I see how

after all who went so wrong in my life wasn’t really me,

just some of my ephemeral, ever-changing personalities –

who am I then? Clearly, the one asking this question.

 

 

 

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