Insight meditation
We think in the same way, regarding every part of the personality. When we have been able to depersonalise the total personality, the thought “I am” does not arise as a real fact. When the thought “I am” is absent, how can there be the thought “I am inferior?” This is how the harmonious perspective can put an end to all troubles described above. Yet this depersonalisation has to be done in degrees, according to different levels of progress.
When this Buddhist meditation, as taught by the Buddha, is practiced, one begins to see oneself as an impersonal process, which is really the modern scientific perspective, although this perspective does not play a dominant role in any scientist’s mind, in normal life. This unfortunate condition has been called, “cognitive dissonance.” This dissonance is because we are governed by habits of thought, just as a computer is governed by the software. Yet it is possible to overcome wrong habits of thought by consciously cultivating right habits of thought. It has to be done through constant repetition of right thoughts in the mind. This means, this harmonious perspective has to be reflected upon day and night by constant repetition. This is the meaning of insight meditation in Buddhism.
This is how one depersonalises what has been personalized. This depersonalisation in thought (ditthi) has to penetrate into one's feelings (sankappa), and behaviour in the form of speech, (vaca) and action (kammanta) and one's whole life style (ajiva). This can happen only by constant practice (vayama), or repetition of this way of thinking. This means paying constant introverted attention (satipatthana) to one's thoughts, feelings, speech, action, and life. When this is done, one regains one's lost mental equilibrium (samadhi). When this equilibrium is successfully attained, followed by proper insight into the reality of impersonality, one gets disinterested (nibbindati) in one’s personality, being disinterested, one becomes dispassionate (virajjati), being dispassionate, one is freed from the “delusion of existence” as a “self” (vimuchchati).