Native intelligence

RICHARD: Trust is but the antidote to doubt … without doubt, where is the need for trust? And, as doubt arises out of insecurity, then your trust is based on – and fuelled by – uncertainty and lack of confidence in your ability to discern and appraise.

The human mind cops a lot of bad press … but only because its native intelligence is crippled.

RICHARD: Getting in touch with one’s in-built naiveté is the first step towards sagacious reasoning.

Being artful 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.

For decades, the very people who support these models have been telling people we’re just a few short years away from the demise^* of the species…only for nothing to happen (and for the very things they claim to be getting worse, actually getting better). Again, and again, and again. First it was global warming, then it was “climate change” (hint: the climate always changes—the real subtext here is Malthusian discontent for humanity, not a desire to protect nature).

[Richard]: ‘Have you ever noticed that many an otherwise intelligent person has been afflicted by the doomsday syndrome all throughout human history?
If so, the words ‘all throughout human history’ should speak for themselves [in regards the end of the world being nigh].
The doom being felt – and projected onto the world at large – is, of course, ‘my’ own doom: there is no way out, ‘I’ am doomed. ‘I’ must, inevitably, cease to ‘be’. Instead of bemoaning ‘my’ fate and vainly searching for an escape, ‘I’ can see ‘myself’ for what ‘I’ am. This seeing is the beginning of the ending of ‘me’. The extinction of ‘me’ is the ultimate sacrifice ‘I’ can make to ensure the possibility of peace-on-earth for not only this body but all bodies.
Have you ever desired oblivion?’

“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.

The way of becoming actually free is both simple and practical. One starts by dismantling the shadowy social identity which has been overlaid, from birth onward, on top of the innate self until one is virtually free from all the social mores and psittacisms (those mechanical repetitions of previously received ideas or images, reflecting neither apperception nor autonomous reasoning). One can be virtually free from all the beliefs, ideas, values, theories, truths, customs, traditions, ideals, superstitions and all the other schemes and dreams. One can become aware of all the socialisation, of all the conditioning, of all the programming, of all the methods and techniques which were used to produce what one feels and thus thinks oneself to be: a wayward identity careering around in confusion and illusion. A ‘mature adult’ is actually a lost, lonely, frightened and very cunning entity. However, it is never too late to start in on uncovering and discovering what one actually is.

• [Richard]: ‘The latter advice relates to consciously experiencing whatever it is which is preventing happiness and harmlessness (less it all be but a detached/ disassociated intellectual exercise) … for example: [Richard]: ‘It is impossible for one to intelligently observe what is going on within if one does not at the same time acknowledge the occurrence of one’s various feeling-tones with attentiveness. This is especially true with the hostile and invidious emotions and passions (those that are hateful and fearful). In order to observe one’s own fear, for instance, one must admit to the fact that one is afraid. Nor can one examine one’s own depression, for another example, without acknowledging it fully. The same is true for irritation and agitation and frustration and all those other uncomfortable emotional and passionate moods. One cannot examine something fully if one is busy denying its existence’