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When there is no I, no personality - Brahman - 04-06-2017

I will quote chapter 8 of Ashtavakra Gita 

Bondage and Liberation

Ashtavakra said:
When the mind desires or grieves things,
accepts or rejects things,
is pleased or displeased by things--
this is bondage. 
When the mind does not
desire or grieve,
accept or reject,
become pleased or displeased,
liberation is at hand.
If the mind is attached to any experience,
this is bondage.
When the mind is detached from all experience,
this is liberation.
When there is no “I”
there is only liberation.
When “I” appears
bondage appears with it.
Knowing this,
it is effortless to refrain
from accepting and rejecting.

While there is thought or belief about personality in the mind,  there will be bondage and need for liberation from the false person. It's in the mind.

RE: When there is no I, no personality - Brahman - 06-06-2017

"To abandon the notions of 'I' and 'mine' is liberation; nothing else is liberation. 
Liberation is peace. 
Liberation is extinction of all conditioning. 
Liberation is freedom from every kind of physical, psychological, and psychic distress."

Yoga Vasishta 

RE: When there is no I, no personality - Brahman - 06-06-2017

This world exists only in appearance or imagination and not because one sees the material substances.
It is like a long dream or a juggler's trick. 
It is the post to which the mind-elephant is tied.

The mind is the world, the world is the mind; when one is realised as not true, both of them vanish!
When the mind is purified it reflects the truth, and the unreal world-appearance vanishes. 
The mind is purified by persistent contemplation of truth.

Only when the mind is totally purified of all conditioning does it regain its utter purity; that pure mind experiences liberation.

RE: When there is no I, no personality - Brahman - 06-06-2017

The diversity that is seen in this creation is but an appearance of diversity. 
Evolution or involution has the one infinite consciousness as its source and as its goal. 

During evolution, there seems to be an apparent diversity in the one infinite consciousness, in accordance with the notions that appear in that consciousness. 

Some of these notions intermingle, thus producing infinite variety in this diversity. 
Some do not thus intermingle.
 But,in fact, all these notions appear in every atom of existence and these atoms exist independent of one another. 

The totality is known as the absolute Brahman.

Each individual sees only those objects which are rooted in his own mind. 
When the ideas in the mind do not bear fruits, there is a change in the mind; there follows a succession of births to suit these psychological changes. 
It is this psychological connection that creates the conviction in the reality of birth and death, and in the reality of the body. 

When this conviction is given up, there is the cessation of embodiment.

It is only because of forgetfulness of truth that the confusion arises that the unreal is real. 
By the purification of the life-force (prana) and by the knowledge of that which is beyond this prana or life-force, one gains knowledge of all that is to be known concerning the activities of the mind as well as the basis for the succession of births.
The self of all living beings passes through three states: waking, dreaming and deep sleep. 

They have nothing to do with the body. 

(Even this is based on the assumption of the existence of living beings in the one self, which is not the truth.) 

The wise man who goes beyond the deep sleep state (which is pure consciousness) returns to the source: but the fool who does not is caught up in the life-cycle.

Since the consciousness is infinite, one is led from one life-cycle to another, even beyond the world-cycle. 

Such creations are endless, one appearing within another like the barks of a plantain stem. 
Of course, it is unwise to compare Brahman the absolute with anything.
One should enquire into that which is truly the uncaused cause of all substances, which is yet beyond all such causation: this alone is worth enquiring into, for this alone is the essential. 

Why enquire into the non-essential?

RE: When there is no I, no personality - Brahman - 06-06-2017

The knower of truth experiences the world just as the man born blind 'sees' the world in his dreams and sees nothing in deep sleep.
His heart and mind are cool with the extinction of the fire of desire.

Since the mind of the knower of truth is freed from attraction, it is in a state of perfect equilibrium, even when he is not 'practising meditation', even as the waters of a pool remain undisturbed when there are no outlets.
The object is (externalised) mental activity, and mental activity is the impression formed in intelligence by the object. 
Just as the same water flows in different streams with different names till it reaches the ocean, the same consciousness is both the diverse objects and the corresponding mental action. 
The object and the mind are thus non-different. 
When either is not, both of them cease. 
Both of them are essenceless. 
Therefore, when they cease, there is peace. 
The knower of truth abandons them, though by this he loses nothing, for 'object' and 'mind' are but words without corresponding entities. 
What is, 'is' the infinite consciousness.
To the man of self-knowledge, what the ignorant man thinks real (time, space, matter, etc.) are non-existent. 
Just as in the eyes of a brave man there is no goblin, in the eyes of the wise man there is no world. 
But to the ignorant man, even the knower of truth is ignorant.

Don't get involved in notions of matter and mind, for they are false. 

Rest in your own self. 

It is consciousness alone which assumes these apparent 'forms', like the seed which grows into the diverse parts of the tree. 

When these objects are dropped, what remains (consciousness) is indescribable, for, to call it 'consciousness', is to limit it.

Matter and mind are identical; and both are false. 

You are deluded by this false appearance. 

Self-knowledge will dispel this delusion. 

Both self-knowledge and the cessation of world-appearance are the characteristics of wisdom (bodham or awakening). 

The ego-sense, which arises in the absence of the extinction of desire, is conducive to sorrow.

Right from the roots, the entire tree with all its branches, leaves, flowers, and fruits, is but one and the same tree. 

In the same way, consciousness alone is all, indivisible, and unmodified. 

Just as ghee, by its very nature, hardens like stone (when frozen), consciousness 'freezes' into matter. 

However, in the infinite and unmodified or unconditioned consciousness, such modification is impossible; the conditioning is but a false notion. 
Therefore, it melts away in the heart of one who has self-knowledge, and who is free from delusion and ego-sense.

RE: When there is no I, no personality - Brahman - 07-06-2017

The tree in a seed grows out of it after destroying the seed: but Brahman creates this world without destroying itself - the tree (world) appears even when the seed (Brahman) is as it is. Hence, it is impossible to compare the incomparable Brahman with anything whatsoever; whereas the tree, etc. are definable material substances, Brahman is nameless and formless being. 

It is Brahman alone that becomes what appears to be of a different nature; yet, from another point of view, it does not so become, for it is eternal and changeless. One cannot therefore posit anything concerning Brahman: it is not possible to say that it has not become all this, nor is it possible to say that it has become all this.

When the self is seen as an object, the seer is not seen (realized); as long as the objective universe is perceived one does not realize the self .

When you see the mirage as water, you do not perceive the rising hot-air; but, when you perceive the hot-air, you do not see water in the mirage! 

When one is truth, the other is not.

The eyes which perceive all the objects of the world, do not see themselves. 

As long as one entertains the notion of objectivity, the self is not realized. 

Brahman is as subtle and pure as space. 
It cannot be realized by any effort whatsoever. 
As long as one sees what is seen with the inner feeling that they are objects of perception (himself being their separate seer or subject), the realization of Brahman is far indeed.

It is only when the division between the seer and the seen is given up, only when the two are 'seen' as of one substance, that the truth is realized. 

There is no object which is totally of a different nature from the subject. 

Nor can the subject (self) be seen as if it were an object! 

In fact, the subject (self) alone appears to the sight as the seen (object): there is no other object of perception here. 
If again the subject or the self alone is all this, then surely it is not even the subject or the seer! 
There is no division in such a vision.

Just as sugar becomes diverse sweetmeats without ever losing its natural sweetness, this infinite consciousness or Brahman visualises itself as all this infinite diversity without ever divesting itself of its essential nature. 
There is no limit whatsoever to the manifestation of this infinite consciousness.

RE: When there is no I, no personality - Brahman - 07-06-2017

On this field, known as the mind, the seed known as samadhi (turning away from the world) falls of its own accord when one is alone in the forest known as wisdom.

RE: When there is no I, no personality - Brahman - 08-06-2017

The rare few realise that the world-appearance seen within themselves is illusory, except as the one infinite consciousness which alone is ever true. 

RE: When there is no I, no personality - Brahman - 08-06-2017

Supreme peace or bliss is not attained in any other condition but the unconditioned state of consciousness, and this is attained only in the shade of the tree known as samadhi or meditation.

RE: When there is no I, no personality - Brahman - 09-06-2017

The very seed for all jivas, which is the absolute Brahman, exists everywhere; and within the jivas there are countless other jivas. 
All this is because the entire universe is totally permeated with the infinite consciousness.
Upon their appearance as the jivas, whatever type of contemplation they adopt, they soon become of the same nature.

They who are devoted to the gods reach the gods; they who adore the demi-gods, attain the demigods. 
They who contemplate the absolute Brahman, become Brahman. 
Hence, one should resort to that which is not limited, conditioned or finite.