The choice to be happy
Most people are not interested in feeling good 24x7. They’d rather experience the good feelings like love or wallow in the bad ones. This method will not work without sufficient interest in … being different to the other 7 billion people on the planet. Put simply, you are interested in being felicitous and being so right now; nothing else matters, because one is not gullible enough to readily regurgitate the hoary and borrowed wisdom of those-that-came-before (the most insidious of it all is the belief that “You can’t change human nature”).
RICHARD: Gratitude is one of the many ploys designed, by those who expound on the merits of self-imposed suffering, to keep one in servile ignominy and creeping despair. As strange as it may initially seem, gratitude has the same deleterious effect upon one’s well-being as the resentment it seeks to reform. When gratitude is realised as being the panacea that it is, one will gladly renounce it along with the resentment it promises to replace. To successfully dispense with the despised resentment, its companion emotion, the extolled gratitude, must also go. It is a popular misconception that one can do away with a ‘bad’ emotion whilst hanging on to the ‘good’ one. In actualism the third alternative always applies. ‘Good’ and ‘Bad’, ‘Right’ and ‘Wrong’, ‘Virtue’ and ‘Sin’, ‘Hope’ and ‘Despair’, ‘Gratitude’ and ‘Resentment’, and so on, all disappear in the perfection of purity. Purity is the hall-mark of the stillness that is the essential character of the infinitude of the universe … which is the life-giving foundation of all that is apparent. Unless the factuality of the existence of the third alternative is firmly grasped, one is forever fated to shuttle back and forth between the opposites. Gratitude simply does not work for it draws its energy from resentment itself … and from nowhere else. Gratitude feeds off resentment – one cannot be grateful unless one is first resentful – and one cannot maintain any emotion without retaining its opposite. Neither does one adopt that other stratagem: transcendence. Transcendence is a form of sublimation … to transcend is to confirm and endorse the reality of the opposites. One disposes of all these pathetic methods very simply: By being here now as this flesh and blood body.
Felicity and Innocuity
[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.
PETER: The feeling of being an outsider (Loner) is common to everyone, for ‘who’ I think and feel I am is an alien entity, cut-off from the actual world that seems to be happening outside of ‘my’ body. Similarly other humans I meet are seen and regarded as separate and alien to ‘me’. ‘I’ am ever fearful, ever on-guard, ever isolated, and ever lonely. The only relief from these terrible feelings is to be found in the good feelings of being needed, being useful, belonging to a group, and producing, providing for, and nurturing offspring. In the ‘normal’ world, these worldly fulfilments are often insufficient for some and the search begins for the other socially acceptable alternative – indulging in the feeling of ‘inner’ fulfillment and contentment.
Felicity and innocuity are potently enabled by minimising both ‘good’ and ‘bad’ feelings.
RICHARD: [..] Look, the whole point of minimising both the malicious/ sorrowful feelings (the ‘bad’ feelings) and their antidotal loving/ compassionate feelings (the ‘good’ feelings) whilst maximising the felicitous/ innocuous feelings (the ‘congenial’ feelings) is to make for a potent combination when this untrammelled conviviality operates in conjunction with a naïve sensuosity – whereby one is both likeable and liking – such that the benevolence and benignity of pure intent may increasingly become dynamically enabled for one purpose and one purpose alone … to wit: for the already always existing peace-on-earth to become apparent, in this lifetime, as this flesh-and-blood body. http://actualfreedom.com.au/richard/selectedcorrespondence/sc-intimacy.htm
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.