If really one has become one, how can you call him one? The word loses meaning. You can call him only not-many; you can call him non-dual, advait, not two. But you cannot call him one. Not-two is beautiful. It simply says that the twoness, the manyness, has disappeared. It does not say what has appeared, it simply says what has disappeared. It is a negative term.
Anything that can be said about the ultimate truth has to be negative. We can say what “God” is not, we cannot say what he is. Because to say what he is, we define him. Every definition is a limitation. Once “God” is defined he is no more infinite, he becomes finite.
So in a way you can call Buddha an individual, but it will be better to resist the temptation. He is certainly not a person, he has no personality, but to call him individual is also not right – better than calling him a person, but still not perfect. He is not a person, he is not an individual – because he is not.
The very idea of his being has disappeared. He is just a vast emptiness. He is space. He has no boundaries now.
Remember, if you have boundaries you can be divided. Anything that is finite can be divided. Ask the physicists. They say you can divide the molecule – it is very small, but you can divide it because it has a boundary. You can divide the atom. It is very minute, but still it has a boundary; you can divide it. You can divide the electron, the neutron, the proton, because they also have boundaries. But beyond that, division is impossible because boundaries disappear; beyond that, matter loses all limitation; beyond that is the infinite pure space. You cannot divide. It is impossible to divide pure space.
So somebody becomes an individual only when he has become infinite. It will look paradoxical, but let me say it: somebody becomes individual only when he has become universal, when he is one with the whole. Then somebody is an individual. But then to call him an individual will be stretching the meaning of the word too far. It will be a little too outlandish. It is better to call Buddha a nobody – neither a person nor an individual. All those things have been left far behind. He has transcended all limitations.
The question is from Divya. She asks, “Please clarify the concepts of personality, ego, individuality and self.”
Personality and ego are two aspects of the same coin, just as individuality and self are two aspects of the same coin. The personality has a center – that center is called the ego. Because personality itself is false, the center is also false, because a false circumference cannot have a real center and a real center cannot have a false circumference.
Personality is unreal. Personality is that which you pretend to be, but you are not. Personality is that which you show, but you are not. Personality is your exhibition, not your reality. Personality is that which you create around yourself – a fiction to deceive – but you are not. This personality has a false center, as false as it is itself. That false center is the ego. When you drop personality, ego disappears. Or you drop the ego and the personality collapses to the ground, to the dust.