Genetic Identity


RESPONDENT: My view of this is that the mind directs the body and something behind the mind directs the mind.

RICHARD: Yes … for 6.0 billion people this ‘something behind the mind’ is their genetic identity (‘being’) echoing through the millennia via the germ cells (the spermatozoa and the ova).

RESPONDENT: How can an identity be genetic? A body can be genetic … not an identity.

RICHARD: Any metaphysical identity (a psychological, emotional, psychic or autological ‘being’) is an epiphenomenon of the rudimentary animal ‘self’ that forms itself, out of survival necessity, as the centre-point of the instinctual passions that blind nature genetically encodes in all sentient beings at conception in the genes … ‘I’ am the current end-point of myriads of survivors passing on their genes. ‘I’ am the product of the ‘success story’ of blind nature’s instinctual passions such as fear and aggression and nurture and desire.

Being born of the biologically inherited instinctual passions genetically encoded in the germ cells of the spermatozoa and the ova, ‘I’ am – genetically speaking – umpteen tens of thousands of years old … ‘my’ origins are lost in the mists of pre-history. ‘I’ am so anciently old that ‘I’ may well have always existed … carried along on the reproductive cell-line, over countless millennia, from generation to generation. And ‘I’ am thus passed on into an inconceivably open-ended and hereditably transmissible future. In other words: ‘I’ am fear and fear is ‘me’; ‘I’ am aggression and aggression is ‘me’; ‘I’ am nurture and nurture is ‘me’; ‘I’ am desire and desire is ‘me’ and so on. This is one’s ‘Original Face’ (to use the Zen terminology); this is the source of the ‘we are all one’ feeling that is accessed in spiritual practices and mystical mediation.

Because, genetically speaking we are indeed ‘all one’ inasmuch as all carbon based life-forms – not just sentient life-forms – have a common hereditary ‘survival instincts’ origin.

Being is not ‘I’ or ‘me’

RICHARD: [..] all sentient beings have, at the very least, a rudimentary sense of ‘self’ and ‘other’ … and I am not suggesting for a moment that any reptile or mammal has an ‘I’ or a ‘me’. I mean it in the sense that an animal displays behaviour that indicates that there is an awareness of its physical form as being separate from the form of the world about … which a tree, for example, does not display. This has been tested with monkeys, for instance, where a mirror is placed in the cage and the monkey first looks behind the mirror to find the – apparently there – ‘other’ monkey. After a while, an understanding that is observable dawns upon the luckless creature … and it starts pulling faces at itself and otherwise enjoying the clearly demonstrable fun that comes as a result of the monkey knowing that it is its own reflection it is looking at. In other words: a sense of self.

Being has one feel that ‘me’ (and think that ‘I’) exists

RICHARD: With the hormonal power of the feelings engendered, one feels that a ‘me’ exists … generally felt to be somewhere in the region of the heart. This is the ‘me’ that I consistently call the soul … for convenience. This feeling – and feelings are so powerful that they can override intelligence – makes one think that an ‘I’ exists … generally located in the head. This ‘I’, which for convenience I consistently call the ego, [..]

RICHARD: The human animal, with the unique ability to know its impending demise has taken the awareness of being this rudimentary self and blown it up all out of proportion into a feeling identity, an affective ‘being’ … no animal has a ‘me’ as a soul in the heart.

Let alone an ‘I’ as an ego in the head.

Being is redundant

RICHARD: ‘my’ survival being paramount could not be further from the truth, for ‘I’ need play no part any more in perpetuating physical existence (which is the primal purpose of the instinctual animal ‘self’). ‘I’ am no longer necessary at all. In fact, ‘I’ am nowadays a hindrance. With all of ‘my’ beliefs, values, creeds, ethics and other doctrinaire disabilities, ‘I’ am a menace to the body. ‘I’ am ready to die (to allow the body to be killed) for a cause and ‘I’ will willingly sacrifice physical existence for a ‘Noble Ideal’ … and reap ‘my’ post-mortem reward: immortality.

That is how real ‘I’ am … which is why both ‘I’ as ego and ‘me’ as soul must die a real death (but not physically into the grave) to find out the actuality.

See also

Links to this page
  • Social Identity

    Richard: A social identity is a psychological creation manufactured by society to act as a guardian over the wayward rudimentary self one was born with. All sentient beings are born with a biologically coded instinctive drive for physical survival which, when one is operating and functioning with a group of people, is potentially a danger to the survival of other group members. Hence the need for principles and morals and ethics to regulate the conduct of each person … with appropriate rewards and punishments to ensure compliance.

    Richard: This social identity, which is otherwise known as a conscience (a moral/ethical and principled entity, with inculcated societal knowledge of ‘right’ and ‘wrong’), is overlaid upon the instinctual identity itself … and its associated personae consist of (for example):

  • Native intelligence

    RICHARD: One’s native intelligence cannot operate and function cleanly and clearly whilst ‘I’ am in there trying to run the show. The nearest thing to what I call native intelligence is known as commonsense in the ‘real world’. Intuition, be it of the NDA variety, or any other variety is affectively-based … thus you would be relying on the notoriously unreliable feelings to be the arbiter of what is appropriate or inappropriate action.

  • Modern Rationality

    Being artful (cf. naiveté) often takes the form of armchair sophistry* (“gish gallop” for instance) in rationalists. Like anyone with an identity, native intelligence does not always operate and function cleanly and clearly on the movement’s members, despite well-meaning efforts and intentions.

  • Instinctual Treadmill

    RICHARD: Incidentally, the ‘being’ who possessed this flesh and blood body all those years ago found it quite disturbing when he realised, one fine afternoon after the birth of ‘his’ fourth and last child, that to be born, to learn to walk, talk, and so on, to go to school, to get a job/obtain a career, to get married/be in a relationship, to acquire a home, to have children, to teach them to walk, talk, and so on, to send them to school, to have them get a job/obtain a career, to ensure they get married/have a relationship, to have them acquire a home, to encourage them have children, to see them teach their children to walk, talk, and so on – and so on and so on almost ad infinitum – was nothing other than an instinctual treadmill, an inborn/inherent conveyor belt which carried generation after generation inexorably from birth to death, stretching all the way back from an indeterminate inception and heading towards an open-ended conclusion … and all for what?

  • Hypnopompic state

    RICHARD: [..] it was the hypnopompic state which revealed the essence of who ‘I’ am – the precise nature of ‘me’ at the core of ‘my’ being (which is ‘being’ itself)

  • Harmlessness

    VINEETO: The reason I said that there is a remarkable difference between feeling harmless and actually being harmless is because it is easy to assess one’s happiness by checking if I am feeling happy whereas many people may feel themselves to be harmless when they are not experiencing feelings of aggression or anger against somebody. Yet they are nevertheless causing harm via their thoughtless ‘self’-oriented instinctual feelings and actions, something that all human beings are prone to do unless they become fully aware of their instinctual passions before these translate into vibes and/or actions.

  • Grace’s scale of different ways of being

    The gradations of ‘her’ scale were, basically, good, very good, great, excellent, and perfect – whereby, in regards to intimacy, ‘good’ related to togetherness (which pertains to being and acting in concert with another); ‘very good’ related to closeness (where personal boundaries expand to include the other); ‘great’ related to sweetness (delighting in the pervasive proximity, or immanence, of the other)*; ‘excellent’ related to richness (a near-absence of agency; with the [sophisticate] doer abeyant, and the [naïve] beer ascendant, being the experiencing is inherently cornucopian); and ‘perfect’ related to magicality (neither beer nor doer extant; pristine purity abounds and immaculate perfection prevails) – all of which correlate to the range of naïveness from being sincere to becoming naïve and all the way through being naïveté itself* to an actual innocence.

  • “Good” feeling

    [Richard]: ’The felicitous/innocuous feelings are in no way docile, lack-lustre affections … in conjunction with sensuosity they make for an extremely forceful/ potent combination as, with all of the affective energy channelled into being as happy and harmless as is humanly possible (and no longer being frittered away on love and compassion/ malice and sorrow), the full effect of ‘me’ at the core of ‘my’ being – which is 'being' itself – is dynamically enabled for one purpose and one purpose alone. (…) The actualism method is not about undermining the passions … on the contrary, it is about directing all of that affective energy into being the felicitous/innocuous feelings (that is, ‘me’ at the core of ‘my’ being, which is ‘being’ itself) in order to effect a deliberate imitation of the actual, as evidenced in a PCE, so as to feel as happy and as harmless (as free of malice and sorrow) as is humanly possibly whilst remaining a ‘self’.

  • Excellence Experience

    RICHARD: [as to] how the intimacy experience (IE) differs from an excellence experience (EE): qualitively they are much the same, or similar, insofar as with both experiences there is a near-absence of agency – the beer rather than the doer is the operant – whereupon naïveté has come to the fore, such as to effect the marked diminishment of separation, and the main distinction is that the IE is more people-oriented, while the EE tends to be environmental in its scope.

  • Conventional Time

    I am aware that my words are being hijacked, as it were, by an identity – and thus turned into concepts – forever locked-out of time and accordingly draw a distinction between what the word ‘time’ refers to in the real world (a flow or a movement of the arena, so to speak, in which events occur) and what is actually happening (it is never not this moment) as a prompt for direct experience (there is a vast stillness here).

  • Climate Alarmism

    “Climate change” alarmism (aka. climate apocalyptic fantasy) is the current iteration of the long line of religiously catastrophistic thinking humanity has been harbouring for generations, which alarmism has its origins in identity itself inasmuch as fear itself is sourced in it.

  • “Believing in itself”

    For is it not a fact that ‘I’ am nothing but a belief? Do ‘I’ not arise out of the act of believing in itself? The action of believing is to emotionally imagine something to be real that is not actual. When one observes oneself in action, ‘I’ seem to be real – very real at times – but am ‘I’ actual? Am ‘I’ actual, as in tangible, corporeal, material, substantial, palpable? No?

    RICHARD: Unfortunately it is not such a simple matter as merely exposing and dropping beliefs and misconceptions. I would suggest asking who is doing the exposing and dropping. I would enquire into just who is holding the beliefs and misconceptions concerning an on-going self. ‘I’ cannot drop the belief that ‘I’ exist because ‘I’, the would-be ‘dropper’, am what is to be dropped. Like-wise, ‘I’ the would-be ‘exposer’, am what is to be exposed. Only apperceptive awareness will do the trick.

  • Basic Resentment

    PETER: [..] an essential first step is to take a long look at one’s own deeply-ingrained resentment at being born and having to be here. If one cares to break this habit of feeling resentful – and avoid the traditional antidotal trap of feeling gratitude to Someone or Something – the fact that one no longer feels resentful for being here disempowers the very driving force for one’s resentfulness towards one’s fellow human beings together with feelings such as anger, pity, jealousy and envy. The accompanying essential step is to stop focussing one’s attention on how you perceive, as in intuitively feel, others to be and to start paying exclusive attention to the only person whose feelings, intentions, sincerity and integrity you can know for certain – ‘me’.

  • Affective Vibes
    [Richard]: ‘… there is an interconnectedness between all the emotional and passional entities – all emotional and passional entities are connected via a psychic web – a network of invisible vibes and currents. This interconnectedness in action is a powerful force – colloquially called ‘energy’ or ‘energies’ – wherein one entity can either seek power over another entity or seek communion with another entity by affective and/or psychic influence’.

    [Richard]: ‘All sentient beings, to a greater or lesser extent, are connected via a psychic web … a network of energies or currents that range from ‘good’ to ‘bad’. Feeling threatened or intimidated can result from the obvious cues – the offering of physical violence and/or verbal violence – or from the less obvious … ‘vibe’ violence (to use a ‘60’s term) and/or psychic violence. Similarly, feeling accepted can occur via the same signals or intimations. Power trips – coercion or manipulation of any kind – whether for ‘good’ or ‘bad’ purposes, are all psychic at root … the psychic currents are the most effective power plays for they are the most insidious (charisma, for example).