RICHARD: Physical sensitivity as in tactile sensation … yes. Sensitivity as in consideration for the other simply because the other is a fellow human being … yes. Sensitivity as in pity, sympathy, empathy, compassion and love … no. Such sensitivity is born out of mutual sorrow (etymologically the word ‘compassion’ means ‘suffer with’; ‘passio’ is Latin for the Greek ‘pathos’). Thus it has a cause … it is not without motive and is thus not as effortless as it may seem to be.
RICHARD: [..] the eternal cry of each group-member, each identity, is: ‘But what about me? You only love me for what I do, for what role I play, for my looks, for my bank-balance … or for whatever attribute that has secured my place. I want to be loved for me, a unique individual!’ Yet this ‘unique individual’ only knows itself as a group-member. It defends itself as being part of the whole. All that area of ‘myself’ which cannot be displayed publicly must be kept secret. ‘My’ deepest feelings, ‘my’ objections, ‘my’ goals, must be suppressed in order not to upset the status-quo of the group … and therefore, ‘my’ precious ‘safety’. Their love for ‘me’, their acceptance, is paramount. ‘I’ must sell-out me as-I-am in order to belong. This is ‘my’ uneasy perversion. ‘I’ would rather carry on being corrupted – and corrupting others – than risk the dreaded loneliness resulting from the loss of love and its implied security through alienation from the group to which ‘I’ belong.
RICHARD: Are you able to contemplate the atmosphere of your pure consciousness experience? By contemplation I do not mean trying to feel the experience; a peak experience is not a matter of emotions and passions, it is in a realm of its own, as you may remember. Contemplation, to work successfully, needs to be pure … stripped of emotive thought. For a moment allow yourself to set aside – not give up – your psychological state of ‘being’, which is occupied by the latest accumulation of worries and preoccupations. Make all of your identity unimportant, for now, and contemplate the perfection of being here now. Allow this moment to live you, instead of you living in the present. Experience yourself as Being the doing of what is happening. An immediate peace and calm emerges and all is wiped clean, allowing a three-hundred-and-sixty degree awareness to operate. It is like having eyes in the back of your head. In this clean atmosphere you can freely allow the pure quality of the immediacy of this moment to become paramount. It is of itself not at all concerned with the culturally defined personality you were just before; it takes no notice of any ‘problem’ that has just been plaguing you and is calmly unperturbed by any psychological interference. Instantly the friendly solution to all humankind’s problems lies open all around. It is a condition which cannot be mistaken as anything else than authentic, as it is your very character. It is the simple, actual quality of the universe itself … it is a magical world … a fairytale-like wonderland. In this, the actual world, love, worship and adulation – the whole Spiritual gamut of surrender and obedience – do not play a role. Divinity has become obsolete as a solution, because what you are seeing and experiencing now is pre-eminent. An intimacy closer than you have ever been with yourself, as you normally are, has replaced everything else … this kind familiarity has superseded all what humans have ever believed as being The Truth.
Psychology behind wokeism
I once believed that I would be more successful finding love as a woman than as a man, but in truth, few straight men are interested in having a physical relationship with a person who was born the same sex as them. In high school, when I experienced crushes on my male classmates, I believed that the only way those feelings could be requited was if I altered my body.
Grace’s scale of different ways of being
Sweetness (‘great’) is when closeness entrées a joyous delighting in the pervasive proximity, or immanence, of the other (it is at the onset of this stage that a bifurcation manifests whereby the instinctual tendency/ temptation is to veer off in the direction of love and its affectuous intimacy due to the ‘self’-centric attractiveness of feeling affectionate).
RICHARD: In the same way that Excellence Experiences (EE’s) were a notable feature of feeling-being ‘Richard’s virtual freedom experiencing circa March-September 1981, although of course not named as such back then, so too did intimacy experiences (IE’s) play a similarly significant role even though increasingly overshadowed by the insistent emergence of love – and, especially, Love Agapé – in the later months due to a marked lack of precedence and, thus, of any praxeological* publications (nowadays made freely available on The Actual Freedom Trust web site) on the distinction betwixt the near-innocent intimacy of naïveté and the affectional intimacy of romance lore and legend.
Felicity and Innocuity
[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’.
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.
I don’t need to be ‘nurturing’ towards others, as you describe it, because I no longer need to rely on such fickle feelings to cover up or bandage over the underlying resentment I used to feel towards others – on the contrary I am in an excellent mood every day and I actually care for the wellbeing of those for whom I work and for those I work with and almost always enjoy their company while we work together. I don’t need to love them because I am not hostile or resentful towards them nor do I need to be loved by them because I am not down on myself, I enjoy what I do and I care that they get the best for the amount of time they bought. They are above all – not after all – my fellow human beings.