[Richard]: What actualism – the wide and wondrous path to actual freedom – is on about is a ‘virtual freedom’ (which is not to be confused with cyber-space’s ‘virtual reality’) wherein the ‘good’ feelings – the affectionate and desirable emotions and passions (those that are loving and trusting) are minimised along with the ‘bad’ feelings – the hostile and invidious emotions and passions (those that are hateful and fearful) – so that one is free to feel good, feel happy and feel perfect for 99% of the time.
RICK: Could you list some examples of what you’d classify as ‘good’ and ‘bad’ feelings and what you’d classify as felicitous/innocuous feelings so I could keep an eye out for them.
RICHARD: As a broad generalisation: the ‘good’ feelings are those that are of a loving (ardent feelings of profound affection and endearment) and a compassionate (empathetic feelings of deep sympathy and commiseration) nature; the ’bad feelings are those that are of a malicious (spiteful feelings of intense hatred and resentment) and a sorrowful (melancholy feelings of yawning sadness and grief) nature; the felicitous feelings are those that are of a happy and carefree (blithesome feelings of great delight and enjoyment) nature; the innocuous feelings are those that are of a harmless and congenial (gracious feelings of ingenuous tranquillity and affability) nature.
The following may be of particular interest:
[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’.
Such imitative felicity/ innocuity, in conjunction with sensuosity, readily evokes amazement, marvel, and delight – a state of wide-eyed wonder best expressed by the word naiveté (the nearest a ‘self’ can come to innocence whilst being a ‘self’) – and which allows the overarching benignity and benevolence inherent to the infinitude, which 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 the imitative affective happiness and harmlessness, will do the rest.
All that was required was ‘my’ cheerful, and thus willing, concurrence’