Excerpts About True Identity

The true identity arises when there is a need for an essential action. When there is no need for a response, there is no essential identity, there is just Being in repose: no activity, no mind, no body, no nothing, just stillness. When a tiger is not acting, just lying there, it doesn't know anything, doesn't think of itself as tiger. It is just Being. When it acts, it becomes one-pointed, and that one-pointedness is at that moment the identity of the tiger.
Diamond Heart Book III, p. 190   •  discuss »
We find our true self when we are completely selfless, and we discover our true identity when our normal identity ceases.
Inner Journey Home, p. 407   •  discuss »
He is not only simply being, but he is being his true identity, the Essential Identity. He is self-realized.
The Point of Existence, p. 190   •  discuss »

When the attachment to the body is understood, all the attachments begin to dissolve; you know that it is not you. You know you would exist without it. The need for the attachment is gone. Then there is no fear and desire that will lead to the attachment to that particular body, to that particular level of identification. When the attachment to the body is understood, and you go through the death experience, you know you are not any of these things, images or sensations, and you see the true identity of essence, the true self. This is death and rebirth. This is referred to in the The Tibetan Book of the Dead: if someone is conscious during the death experience then self-realization will occur. You are aware of your true identity. The true identity will expose the false identity, the personality. So the death experience is needed to see the true identity, which in turn will reveal the false identity, what most people call “myself.” There are many other levels. When you ask people “What is your self?” they respond according to their level. At the surface level someone will call their card-holder identity “myself.” If someone is at the body-image level they will call that image “myself.” If you are sensing your body at a deeper level you will call those sensations “myself.” There are many other levels. If you pursue this question of who you are, what is your self, you may discover that none of that is really you. But to know that, the true identity must be there, to make the contrast. Then we can directly experience the very subtle psychological identity, which we call “the pea.” Everyone has a pea. The pea is what is called ego identity in psychological literature, and in spiritual literature it is called “the ego.”

Diamond Heart Book II, p. 56   •  discuss »

The only possible way to regain Oneness, the original oneness that we want, is to allow the identity to dissolve. The separate identity needs to go, even the true identity. Attachment to the true identity will keep you separate because attachment creates boundaries. The boundaries need to be lost, and the boundaries can only be lost by the loss of identity itself, by the loss of the separate self. When that goes, then it is possible to see that you are not separate from the original consciousness, that there is only one consciousness, one existence. That is what we call the cosmic level. At this cosmic level you understand that true merging is a loss of your boundaries, so you are One. If there’s a sense of identity, there is not One. You might perceive the cosmic consciousness, but if you are not dissolved in it you can still be attached to it. When there is no individual identity, no boundaries, you will know that what you have always wanted is this dissolution, merging into One. To merge means to lose your self, without holding onto something; you have to lose yourself completely, even your desire, your wanting.

Diamond Heart Book II, p. 59   •  discuss »

When we want to explore our true identity, we have to allow ourselves to refrain from using our various roles, activities, ideals, and images to fill our sense of emptiness. Then we can observe whether any of these things actually satisfies our deep need for meaning. If you observe yourself, you will probably discover that you have become disappointed in one thing after another. You will see that you are disappointed in your career, the relationship with your lover or spouse, your own mind, everything. You’re disappointed because they don’t do what you hoped they would do for you. You are expecting the wrong thing from each area of your life that disappoints you. There is one disappointment after another until you allow yourself to fall into the great chasm, the great split. You need to allow yourself to exist in that vast emptiness. We must go through this non-existence. There is no other way. To become unified, we must go through the split in us, which is the same thing as the chasm. We cannot go over it or avoid it. We must allow ourselves to experience the chasm. We have to allow ourselves to feel the insignificance completely, without defending against it. When you recognize the feeling of being fake without trying to change it, and when you do not defend against it, you will feel complete nothingness, worthlessness, complete lack of support, complete helplessness. It is not that our process creates it; no, we have to go through it because it is there. This hole is there in our depths, and we are constantly avoiding it. When we allow ourselves to experience it, we might learn that emptiness is nothing, only peacefulness, and that the chasm is nothing but a boundless peace.

Diamond Heart Book III, p. 46   •  discuss »

So the fundamental ground is the pure presence, and it is this which we experience as our true identity. This development is the pure experience of the soul in complete identity with its true nature. The self becomes the open, flowing experience of soul, aware of its true nature by simply being it. The soul knows itself as primordial presence. This presence is the very substance and existence of all the forms appearing within it; hence, we experience all the forms, all dimensions of experience, as part of our sense of self, without separateness. This is not a matter of a lack of differentiation, since one can discriminate forms within this changing presence. It is rather the absence of separateness and duality. This is the wholeness of primordial presence, where the purity of Being is the fundamental fabric, and all other dimensions and elements are the patterns in this fabric.

The Point of Existence, p. 394   •  discuss »

So I understood that even my interest in narcissism as the thread of my inquiry was a result of the point arising in my consciousness. The whole thread—the questions I had, the books I was reading, the feelings I was having, the object relations I was focusing on—was caused by the point arising in consciousness to reveal itself as my true identity. That was what generated in me all the questions and all the states that I described. The experience of the point of light actually got me interested in the narcissism and interested in knowing myself because it was my real self arising. After inquiring for a while, I had a series of insights and recognitions that more explicitly revealed the condition of self-realization. This sequence is true not only for the revelation of the point, but for the unfolding of any essential experience. Whereas I had thought that I was working on these issues and these holes, which then led to various essential resolutions, now I began to see that the entire series of happenings was actually caused by the essential quality emerging from the depth and approaching consciousness. As these qualities and realizations approach consciousness, they affect the mind, they affect the consciousness in ways that help to reveal their nature and their wisdom.

Runaway Realization, p. 62   •  discuss »

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