The philosophy of ''I am you, you are me, and we are all together'' - is Mayavadi (Impersonalism) that claims an "all-one consciousness" of the universe. Therefore this "all-one consciousness" contained in material bodily vessels, is compared to air trapped in a jar then released and merges back into the "all-oneness of the atmosphere".

We are all spiritual personalities (souls) that ARE a spiritual bodily svarupa form eternally, that IS individual living anti-matter beings.

The Spiritual bodily form has nothing to do with the mundane decomposing matter found ONLY in the temporary material universe.

Such mundane matter covers the anti-material soul with various external material vessels, provided to those souls who foolishly have chosen to enter the material creation.

Therefore we are the anti-material soul that becomes encased in a material bodily container.

Technically the individual life force or soul is called the jiva-soul,  jiva-tattva or jivatma.

Our real home therefore is NOT this material creation! We are not suppose to be here.

Our real perpetual home is in one of the unlimited Vaikuntha Planets, or in Goloka-Vrindavana as seen in the painting below.

"Beware of Darkness"

Such "darkness" is called impersonalism or Mayavadi teachings.

Impersonal ignorance foolishly claims we are "all-one" with the universe's so called "all-one pervasive consciousness".

The nonsense philosophy of - ''I am you, you are me, and we are all together'' - is Mayavadi (Impersonalism) philosophy.

John Lennon also opens his 1967 Beatle's LSD inspired song "I am the Walrus" with this "all-one" nonsense philosophy.

In the song, he claims he is "EVERYONE" because ultimately, he foolishly believed, there is only ONE all-pervasive consciousness.

However, that all-pervasive consciousness is confined or contained in different material bodily vessels one at a time, yet are all existing together because each material body is in their own dimension of space-time, separate from the surrounding  all-pervasive oneness of the material universes  space-time.

These dimensional times zones in the fabric of space-time  allows each material bodily vessel to exist in their own dimension of space-time and have a "seemingly" independent existence.

This dangerous "impersonal philosophy" of "all one consciousness" claims we are only individuals while the "all-pervasive life force" is contained in a material bodily vessel.

Impersonalists do not see the life force as individual units or jiva souls like Vaishnavas do.

Impersonalists see the universe as one all-pervasive consciousness, or one individual with unlimited personalities due to being contained in material bodily vessels.

And when that "life force" is released from the material bodily vessel it is in, the life force merges back into the "all oneness" of this all pervasive consciousness like air released from a jar merges back into the surrounding oneness of air.

Therefore this "all-one consciousness" contained in material bodily vessels, is compared to air trapped in a jar then released and merges back into the "all-oneness of the atmosphere" 

To the occupier of the material bodily container, this means there really is no individual jiva souls.

This is very dangerous impersonal philosophy one should be aware of.

No, the life force or soul is NOT part of an ''all one consciousness" that becomes only individuals while contained in a material bodily vessel.

Therefore, you are NOT me and I am not you and everyone else separated by only the Body we are presently in.

An important philosophical point to realise in our understanding of personalism and individuality of the jiva-soul or jiva-tattva.

The fact is, we are all individual independent units AS an eternal spiritual bodily form, that is the full potential of the individual marginal living entity called the individual jiva-souls (jiva-tattva)

Srila Prabhupada said in a lecture in Melbourne Australia in 1974 that the jiva-soul, AS its original and eternal position, has 2 arms, to legs like Krishna in their original home of Goloka-Vrindavana, and can later enter the Vaikuntha Planets where they and Lord Vishnu has 4 arms.*

The correct understanding of "free will," is knowing the meaning of surrender to Krsna and the freedom to experience genuine loving exchanges and reciprocation, are part and parcel of every marginal living entities (jiva-souls) eternal constitution that has NOT been fully understood.

The correct understanding of free will, surrender and genuine loving voluntary exchanges and reciprocation between devotees, is not maturely understood during these early pioneering years within ISKCON.

The subject of free will, surrender and loving exchanges is often misunderstood, ignored or overlooked. 

Many over the years have foolishly claimed that "surrendering" to Krsna means giving up your "free will" and self expression in the spiritual world, and let Krsna do all the thinking for you eternally like a puppet is controlled be strings.

I eventually learnt that such mindless philosophy was dangerous nonsense because if we have no free will, then we are no better than dead stone and such philosophy is really impersonalism.

The following quotes are from Srila Prabhupada regarding surrender, free will and love- 

Srila Prabhupada - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will. But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France)

Srila Prabhupada - "Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force, no, Krsna does not want to become a lover like that, You love me, otherwise I shall kill you!" (Washington DC July 8, 1976)

Srila Prabhupada - "Unless there are two persons, where is the question of love?" (Teheran, Iran, Aug 9th, 1976)

Real love or Bhakti is a two-way street based on selfless devotion to God.

Loving expressions on the highest level is achieved by volunteering to work or serve in Krsna's plan under the instructions of a His bonafide spiritual master.

And by helping the spiritual Master bring back all the fallen jiva-souls trapped in this mundane material creation, and encourage them to return back home, back to Godhead.

Choosing to serve the servants of the servants of the servants of Krsna is the highest expression of selflessness and love of God.

But first one must understand who they really are as an individual jiva-soul, which is NOT the material bodily vessel they are covered by within the material world, but the eternal individual jiva-soul (person) within the material body, and an eternal servant of God, who perpetually has free will in the spiritual world with their own independent unique individual of identity and personality separate from Krsna's Personality.

Loving relationships are always a "two-way" street based on reciprocation, loving exchanges and voluntary participation in the Kingdom of God.

The expression of real love or service is never a slave domineering mindless one-way "master/ slave servant" relationship in the spiritual world that only destroys one's free will, sense of individual self and allowing one to have the ability to offer their best personal spiritual contributions of individual talents and abilities in both Vaikuntha or Goloka-Vrindavana.

Of course in the material creation there is almost no free will while trapped in the species of material life, there is only the instinct of eating, sleeping, mating and defending.

The human species are also directed by karmic reactions because in the human form the living entities are responsible for their actions good or bad. 

Real freedom or free will only fully exists in Vaikuntha and Goloka-Vrindavana.

Understanding free will and one's eternal individual right to make their own choices and contributions in the spiritual world, is the constitutional make up of all marginal living entities (jiva-souls)

No two jiva-souls are the same, each has their own unique individual personality, sense of self, character and personality when engaging in loving exchanges with Krsna.

In Goloka-Vrindavana there must always be reciprocation between the jiva-soul and Krsna. Loving exchanges must always exist, so the jiva souls naturally express their own unique personality and sense of independent self while choosing to serve Krsna.

The fact is each jiva-soul has their own unique individuality that eternally allows them to make their own personal offerings and choices while serving Krsna or Visnu in the spiritual world.

Such free will is the basic make up and foundation of every marginal living entity's (jiva-soul) unique independent character and personality in both Goloka-Vrindavan and Vaikuntha.

Otherwise without free will one is just dead stone Srila Prabhupada tells us.

Srila Prabhupada - "Because you are Son of God you have got independence, full independence, you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence." (Melb, Australia June 25, 1974)

Srila Prabhupada - "In Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me. Is it love? You love me, otherwise I will kill you!’ Is that love? So Krsna does not want to become a lover like that."(Washington DC July 8, 1976)

Srila Prabhupāda - "Unless there are two persons, where is the question of love? Love means two persons, there is exchange. Giving something, taking something, feeding something and to eat something, and speaking everything, no secrecy, and to know everything of the other person. When these things are transacted, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Evening Darsana, Aug 9, 1976, Tehran)

This eternally existing spiritual social code of free will, that includes an independent sense of a self and individuality, is the eternal constitution of all individual jiva-souls and is part and parcel of their character and personality.

Each jiva-soul has these attributes without beginning or end and is part of every marginal living entities (jiva-souls) eternal constitution.

This allows the jiva-soul to personally always be aware that they are a unique individual independent person while serving Krsna, being different from all other living entities in the Spiritual Sky.

Free will means it is the jiva soul's choice of how to they want surrender and serve Krsna, or even not surrender if they choose however, the majority of jiva-souls, over 90% of jiva-souls never make that foolish choice and enter the temporary decaying material creation.

Srila Prabhupada - "We have got the propensity to love. Love means somebody else. Love cannot be done or love cannot be executed with only one, there must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (Lecture on SB Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)

Love can only exist when there are two involved in loving exchanges.

Srila Prabhupada - "The impersonalist philosophy is oneness. So how can there be love with just one? Is it possible? Have you got any such experience? Love means one? No. Love means two. There must be two, the lover and the beloved. Kṛṣṇa is already lover. He's so lover of you that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." (Lecture on SB Canto 2 Ch 1 text 3, Paris, June 12, 1974)

The jiva-soul in both Vaikuntha and Goloka-Vrindavana, never lose their free will, which means their own individual ability of self expression when choosing to offer their own personal contributions that is unique to each of the individual jiva-soul or jiva-tattva.

Each jiva-soul in their full natural ''svarupa'' potential in the spiritual world's of Vaikuntha and Goloka-Vrindavana, has this eternal marginal quality of free will and independent personality, which is part and parcel of the jiva-souls perpetual constitutional makeup.

In this way, each of jiva-soul has their own individual identity, character, personality, likes and dislikes and being one of kind in the Spiritual Sky, independent from all other jiva-souls and Kṛṣṇa.  

No two jiva-souls are the same, each has their own unique individual personality, character and independent identity.

This eternally existing makeup or constitution of each jiva-soul, is without any beginning or ending point, and is part and parcel of every marginal living entities (jiva-souls).

This allows the jiva-soul to "personally" always be aware of their own individuality and independent nature while serving Krsna in their very best way, that is different from all other living entities in the Spiritual Sky.`

This is a very important point to understand as we progress and mature in our Krsna Consciousness.

The relationship between Krsna and the jiva-soul is never one-sided, never forced, never impersonal, it is always reciprocal, nurturing, personal and voluntary, in a mood of good exchanges and feelings, only then can there be real love.

Srila Prabhupada - "So, unless there is a possibility of misusing our free will, there is no question of freedom." (Dialectical Spiritualism, Critique of Descartes).*×*.

Achintya Bheda Abheda tattva means inconceivable oneness and difference.

Understanding "Achintya Bheda Abheda tattva" which means-

"Inconceivable oneness and difference."

1 - achintya means inconceivable.

2 - bheda means difference.

3 - abheda means non-difference.

4 - tattva means principle, reality  truth, absolute truth, knowledge, that-ness (the condition of being an existent thing apart from whatever may be known or stated about that thing), real nature.

Lord Caitanya Mahaprabhu (1486–1534), the founder of the philosophy  of Achintya Bheda Abheda tattva school and Gaudiya Vaisnavism.

The Gaudiya Vaisnava religious tradition employs the term in relation to the relationship of creation and creator (Krsna, Svayam Bhagavan), between God and his energies (sakti).

This philosophy was taught by Sri Caitanya Mahaprabhu and differentiates the Gaudiya tradition from the other Vaisnava Sampradayas.

It can be understood as an integration of the strict dualist (dvaita) theology of Madhvacharya and the qualified monism (vishishtadvaita) of Ramanuja.

Historically within the Vedic teachings, there are two conflicting philosophies regarding the relationship between the individual marginal living entities (also known as jiva-tattva, jiva-soul jivatma) and Lord Krsna (God) the Supreme Personality of Godhead and cause of all causes,  that includes His Visnu-tattva expansions (Narayana or Visnu forms)

There are four categories of different living entities- 

1 - Jiva-tattva, 78.125% of Krsna's quantities having 50 of Krsna's 64 attributes.  

2 - Visnu-tattva, 93.75 of Krsna's qualities having 60 of Krsna's 64 attributes.

3 - Visnu-sakti-tattva, (internal potency sakti refering to Visnu-tattva expansions) 93.75 of Krsna's qualities having 60 of Krsna's 64 attributes.

4 - Siva-tattva, 84.375 of Krsna's qualities having 55 of Krsna's 64 attributes.

Advaita schools assert the monistic view that the individual jiva-soul and God are one and the same, whereas Dvaita schools give the dualistic argument that the individual jiva-soul and God are eternally separate.

The philosophy of Achintya-bheda-abheda tattva includes elements of both viewpoints. 

The individual jiva-soul is intrinsically linked with the Supreme Lord, and yet at the same time is not the same as God, each have their independent personality.

The exact nature of this relationship is inconceivable to the human mind.

All individual jiva-souls are considered to be part and parcel of the Supreme Lord like the sun-rays and the sun-disc are joined together and are inseparable.

This means the individual jiva-souls are the same in quality but not in quantity to Krsna.

As said above, the individual jiva-souls only have partial features of Krsna's qualities which is 50 of Krsna's 64 qualities, or 78.125% of Krsna's opulences.

Another analogy in this context is God or Krsna is compared to a fire and the jiva-souls are compared to sparks coming off of the flame.

The theological tenet of achintya-bheda-abheda tattva reconciles the mystery that Krsna is simultaneously one with and different from His creation.

In this sense, Vaisnava theology is panentheistic as in no way does it deny the separate existence of God (Krsna and His Visnu/Narayana expansions)

However, at the same time, creation (or what is termed in Vaisnava theology as the cosmic manifestation) is never separated from Krsna.

Krsna as His different expansions, always exercises supreme control over his creation, sometimes directly, but most of the time indirectly through his different potencies or energies (Prakrti)

Examples are given of a spider and its web; earth and plants that come forth and hair on the body of human being.

Srila Prabhupada - "One who knows God (Krsna) knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine- 

"Acintya bheda-and-abheda-tattva means simultaneously one and different." (Vaniquotes sastric quotes)

The analogy often used as an explanation in this context in the relationship between the Sun-disc (compared to Krsna) and the sun-rays (compared to sakti or the energies of Krsna) mentioned above.

For example, both the sun-disc and sun-rays can not exist without each other and can only exist together.

But there is also another difference between between the Sun-disc and the sun-rays.

There is a difference to having a beam of sunshine in your room, and being in close proximity to the sun-disc itself.

Qualitatively the Sun-disc and the sun-rays are not different, but as quantities they are very different.

This analogy is applied to the individual jiva-souls and Krsna, the jiva-souls being of a similar quality to Krsna, but not sharing the same qualities to an infinite extent, as would the Supreme Personality of Godhead himself has.

Thus there is a difference between the jiva-souls and the Supreme Personality of Godhead Krsna.

What is the difference in concept to Advaita Vedanta?

It is clearly distinguished from the concept of anirvacaniya (inexpressible) of Advaita Vedanta. 

There is a clear difference between the two concepts as the two ideas arise for different reasons.

Advaita concept is related to the ontological status of the world, whereas both Svayam bhagavan and his saktis (in Krsna Himself and his intimate powers) are empirically real, and they are different from each other, but at the same time they are the same. 

But that does not negate the reality of both.

There are exceptions-

While it applied to relations between Purusha (the Lord) and Prakriti (be it material, marginal, or spiritual powers), in the theology of the concept there are areas of exceptions.

Jiva Goswami also accepts that any object and its energy are non-different, such as fire and power of burning. 

While some maintain that its only a secondary extension of the principle that it is primarily applied to Svayam bhagavan Krsna and His energies.

It does not, however, apply to differences between Avatars of Svayam bhagavan and Lord Himself, so the difference between Krsna and His origin, is not covered by the concept of acintya bhedabheda tattva, i.e. it cannot be applied in cases where different levels of Purusha are compared.

This is a very difficult subject to understand and requires strictly chanting at least 16 rounds of the Hare Krsna mantra daily, and engaging in devotional service.

Such voluntary surrender to a bonafide genuine Spiritual Master will eventually purify us and allow us all to understand what is written here, there is no other way.

None devotee academics, scholars, show bottle gurus and impersonalists will never understand the real teachings of Lord Caitanya Mahaprabhu..**..