Excerpts About Personality
Diamond Heart Book II, p. 89 • discuss »
Essence with the Elixir of Enlightenment, p. 45 • discuss »
Diamond Heart Book IV, p. 4 • discuss »
Pearl Beyond Price, p. 57 • discuss »
Essence with the Elixir of Enlightenment, p. 59 • discuss »
Diamond Heart Book II, p. 42 • discuss »
Diamond Heart Book IV, p. 17 • discuss »
So ego identity is seen to originate in this time of undifferentiated dual unity. In fact, the deepest aspects of the personality are seen to go back to this undifferentiated state of the ego. The personality began to be absorbed particularly at that time, between two and ten months of age. In
fact, undifferentiation, or merging, is necessary for this absorption of the qualities of the personality. Personality, then, begins with the child's identification with the qualities that the child experiences through merging with the environment. During the merged condition of the symbiotic stage, the child has no conception of what is his and what belongs to the environment represented by the mother. There is still no concept of self and other. This is the meaning of dual unity. So a feeling that might originate in the mother could end up as the child's. The child experiences the feeling because of the merged condition. If in time he identifies with it, it becomes his. In fact it becomes part of his developing personality.
Essence with the Elixir of Enlightenment • discuss »
According to the Diamond Approach, the barriers of the personality to the merging love aspect (and to all others), these dark spots and knots that clog the flow of energies, are nothing but certain specific mental and emotional contents relating to the loss of the essential aspect and the subsequent attempts at compensation. In other words, the dark spots are areas of darkness in our personality: certain emotions, memories, and ideas that are cut off from consciousness and repressed. What the yogis see is the repressed unconscious content, but they understand it only energetically and not psychologically. In our approach, we use psychodynamic understanding to see through these dark spots and dissolve them. The spots are dark because they are repressed material; the light of awareness and understanding does not reach them. So we open each knot, and shed the light of awareness on its content. This will bring out to consciousness the relevant repressed memories and affects. The discharge, the actual experiencing and understanding of this content, usually dissolves the dark spots. In this way we go on dissolving one barrier after another until the whole channel is clean.
Essence with the Elixir of Enlightenment, p. 113 • discuss »
So at this advanced stage in the process of inner realization, vulnerability must be completely understood and accepted. It is experienced as the human adaptive capacity for being permeable, penetrable and impressionable. It is intrinsically adaptive, being open to a great range of experience and learning. At this stage, the student learns that for the individual consciousness to be completely without defenses means to be completely vulnerable, not only to human love objects but, more basically, to Being itself. This means no resistance, no defense, no separateness and no isolation. So for the personality to be completely vulnerable to the reality of Pure Being means ultimately that it will become so transparent and permeable to it that there is no longer a difference between the two. It is complete absorption of ego structure by Being; the complete integration of personality into Being. The result is the state of unity and oneness of Being. It is also the process of personalization of Pure Being. We see that the following are equivalent:
* Complete cessation of ego defenses and resistances
* Complete vulnerability
* Complete absorption of personality into Being
* Personalization of the supreme aspect of nondifferentiated Pure Being
* Total oneness of Being.
Pearl Beyond Price, p. 454 • discuss »
At the beginning the child seems to have a significance. This is not a mental or inferred significance. The identity of the child is not dependent on something external. Children are real, true to themselves. They have a connectedness, a oneness, rather than disharmony. The child is one entity, responding and reacting and behaving as a whole, not as this part and then that part. That happens later. There isn’t even a distinction between Essence and personality. The child is simply one beingness. As the child grows older, this unity of experience is lost. What causes the transition? Something that was there has been lost, and something that is fake has taken its place. This is what we call “false personality.” If you go very deep inside yourself, you’ll see that what you take yourself to be is not real. One way of experiencing this is feeling that you are an empty shell, with nothing of any significance inside. The ego identity, the core of the personality with its sense of self, can be directly felt as a dry, empty shell. When you see through the personality shell and become aware of the emptiness inside, you become aware of the sense of meaninglessness, worthlessness, and the insignificance. We usually feel this emptiness in vague ways, rather than directly. But when we confront the situation deeply, we feel like a kind of egg shell with nothing inside. When people perceive this empty shell, they often feel, “Why should I live?” There is nothing there, no significance. Everything in the world becomes meaningless. It doesn’t hold any interest. Snow falls and there is no one there to appreciate it. In such a state of meaninglessness I don’t even know what it’s like to appreciate something. I’m not there. How can a deficient emptiness appreciate beautiful falling snow?
Diamond Heart Book III, p. 43 • discuss »
If you observe your personality at any time, in any state, you’ll see that it is always active. It can’t be still. The ego personality is activity and reactivity. It is always reacting to something. At the deepest level, personality is reactivity, and reactivity by its very nature is saying no to something. You might be saying no to a certain pain, or a certain pleasure, or a certain state, a conflict, a difficult situation, to anything. When I say reactivity, I am not referring to physical actions, which are just the grossest, outer manifestations of the personality. I’m talking about when you’re meditating, or allowing yourself a moment of inner reflection. How do you experience the personality then? Can the personality be completely still? When the personality is analyzed in its minutiae you will see the cycle of action and reaction. Originally, there is the reality of what is there, and then there is saying no to that reality. Then there is hope for another reality. Then there is desire for that other reality. Right? There is a rejection of now, a hope for something else in the future, and then a desire for it. The cycle of rejection, hope and desire all together leads to an activity, to trying to achieve what is desired. Any hope, desire, activity, or reactivity necessitates more than anything else rejection of the now. If the now is completely accepted there will not be a hope, there will not be a desire, there will not be a movementaway from or toward, or any movement at all. There will be stillness, complete stillness.
Diamond Heart Book III, p. 177 • discuss »
This tells us something about the personality. The personality tries not to be influenceable. It wants to be the influencer, the actor, the doer, the one who’s in control, the one who directs. It wants to do that even in relationship to our Essence. The personality wants to experience Essence, but it also wants to still be in charge. It tries to do this by eliminating its vulnerability, by saying no to it just like it does to everything else. It makes itself opaque. But if the personality understands what vulnerability actually means, then we become receptive to our deeper nature, and it acts on us. We are no longer the actor; we are a permeable membrane. We are acted upon, we are penetrated by our nature, and we allow it to come out. And the work on the personality, which can be seen as refining it, allows that membrane to become increasingly vulnerable to our Essence. The less defended and opaque the personality is, the more it is permeable to Essence. And as Essence manifests through the personality—as it permeates it, as it influences it, as the personality becomes completely one-hundred-percent vulnerable to our truest nature—we begin to see that there is no difference between them. We experience oneness, unity. So, the meek shall inherit the earth. The vulnerable can experience the totality of all the possibilities on earth, at all levels. In fact, the meek will not only inherit the earth, they will inherit everything.
Diamond Heart Book III, p. 202 • discuss »
Our understanding that the personality of ego is an imitation of the essential person, the person of Being, can be made more clear by what we call our “theory of holes.” This perspective, which was developed in detail in our books Essence and The Void, states that whenever an essential aspect is missing or cut off from one’s consciousness there results a deficiency, or hole, in its place. This hole is then filled by a part of the psychic structure that resembles the lost essential aspect. One fills or covers up the deficiency with a false aspect in its place. An example of this theory is the issue of Will. Will is one of the aspects of Essence, an element of the true human potential. In childhood it can be cut off and lost from one’s sense of who one is. The absence of this aspect will be felt as a sense of castration, of a lack of inner support and a lack of personal confidence. This deficiency is then usually defended against by creating a false will. The false will is a willfulness, a hard and rigid kind of determination, a stubbornness. This false will is an imitation of the real Will which has been cut off. It is a psychic structure constructed out of self-images and object relations from the past. The essential Will, on the other hand, is an aspect of Being, an existential presence, an actuality in the present. It is flexible and realistic, and does not have the rigidity and hardness of the ego will. It manifests as a natural, spontaneous and implicit sense of inner support and confidence.
Pearl Beyond Price, p. 95 • discuss »