Actualism Method

The marquee scrollers from This Moment of Being Alive best summarizes the actualism method:

From What is the Answer to ‘How Am I Experiencing this Moment of Being Alive?’

RESPONDENT: Can someone please list the laws contained within the method that enable one to minimise the social identity and the instinctual passions?

RICHARD: Nope … however, the experiential processes contained within the actualism method can be:

  • Activate the long-ago buried sincerity so as to make possible a pure intent to bring about peace and harmony sooner rather than later.
  • Set the standard of experiencing, each moment again, as feeling felicitous/ innocuous come-what-may.
  • Where felicity/ innocuity is not occurring find out why not.
  • Seeing the silliness at having felicity/ innocuity be usurped, by either the negative or positive feelings, for whatever reason that might be automatically restores felicity/ innocuity.
  • Repeated occurrences of the same cause for felicity/ innocuity loss alerts pre-recognition of impending dissipation which enables pre-emption and ensures a more persistent felicity/ innocuity through habituation.
  • Habitual felicity/ innocuity, and its concomitant enjoyment and appreciation, facilitates naïve sensuosity … a consistent state of wide-eyed wonder, amazement, marvel, and delight.
  • Naiveté, in conjunction with felicitous/ innocuous sensuosity, being the nearest a ‘self’ can come to innocence, allows the overarching benignity and benevolence inherent to the infinitude this infinite and eternal and perpetual universe actually is to operate more and more freely.
  • This intrinsic benignity and benevolence, which has nothing to do with affective happiness and harmlessness, will do the rest.
  • Sit back and enjoy the ride of a lifetime!

RESPONDENT: It’s interesting that in practicing Actualism, we need to be in touch with our emotions enough to not be detached, but not so much in touch with them that we get dissociated as in enlightenment.

RICHARD: For the sake of clarity in communication I would stress that the actualism method sits firmly upon the minimisation of both the ‘good’ and ‘bad’ feelings and the optimisation of the felicitous/ innocuous feelings … and merely being in touch with felicity will not do the trick.

RESPONDENT: … but I see what is missing is I must generate felicity as my resident mood and not just be in touch with it sometimes.

RICHARD: Yes … and then, further along the way, be felicitous/ innocuous (‘I’ am ‘my’ feelings and ‘my’ feelings are ‘me’).

RESPONDENT: … but thank you for pointing out why because, obviously, how can I be happy when my attitude is ‘I didn’t ask to be born.’? HA!

RICHARD: Indeed not … that basic resentment, the fundamental grievance, will dog every best effort otherwise and render all endeavour useless.

RICHARD: The jumping in point is always here … it is at this moment in time and this place in space. Thus, if you miss it this time around, hey presto … you have another chance immediately. Life is excellent at providing opportunities like this.

RESPONDENT: You’re going to have to send more information or draw a clearer map to paradise.

RICHARD: Okay. It is essential for success to grasp the fact that this is your only moment of being alive. The past, although it did happen, is not actual now. The future, though it will happen, is not actual now. Only now is actual. Yesterday’s happiness does not mean a thing if one is miserable now … and a hoped-for happiness tomorrow is to but waste this moment of being alive in waiting. All you get by waiting is more waiting.

Thus any ‘change’ can only happen now.

What ‘I’ did, eighteen years ago, was to devise a remarkably effective method of ridding this body of ‘me’. (Now I know that methods are to be actively discouraged, in some people’s eyes, but this one worked). ‘I’ asked myself, each moment again: ‘How am I experiencing this moment of being alive’?

Links to this page
  • Sensuousness

    RICHARD: The other aspect of the actualism method – other than felicity/ innocuity – is sensuosity: feeling felicitous/ innocuous, each moment again, brings one closer to one’s senses and the resultant wonder at the brilliance of the sensate world can enable apperception … the direct experience of the world as-it-is.

  • Security

    I don’t belong to any group and I have dared to acknowledge the fact that I am on my own – in fact, I as this flesh-and-blood body have been on my own all my life despite my feelings of belonging or not belonging. For the path to an actual freedom I rely on my own pure consciousness experiences to know what I want to achieve and I found that the method of actualism works to make me happy and harmless. There is neither belief nor devotion nor gratitude nor security nor following an authority figure – none of these emotional needs and bondages exist anymore.

  • Humanity Unorthodox

    Start from Actualism Method if you wish to get to the nitty-gritty of what this is all about … or browse the various notes below.

  • “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’.

  • Autonomy

    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.