Richard: Sensuousness is the wondrous awareness of the marvel of being here now at this moment in time and this place in space – which awareness is combined with the fascination of contemplating that this moment is one’s only moment of being alive – and one is never alive at any other time than now. And, wherever one is … now … one is always here … now … even if one starts walking over to ‘there’ … now … along the way to ‘there’ … now … one is always here … now … and when one arrives ‘there’ … now … it too is here … now.

Thus awareness is an attraction to the fact that one is always here – and it is already now – and as one is already here and it is always now then one has arrived before one starts. Such delicious wonder fosters the innate condition of naiveté (which is the closest ‘I’ can get to innocence) the nourishing of which is essential if the charm of it all is to occur. The potent combination of awareness – fascinated reflective contemplation – and sensuousness produces apperception, which happens when the mind becomes aware of itself (‘I’ disappear).

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.

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  • Seriousness

    Life here in this actual world – the world of sensuous delight – is akin to being a child again but with the undeniable advantage of adult sensibilities; when the occasion calls for it I can adopt a suitably solemn expression, nod sagely as appropriate, and get away with being just a big kid having a ball in the otherwise grim and glum land of the grown-ups; indeed, I can even tell them how much fun I am having – that I am just a big kid – and yet they are so serious they assume me to be making some kind of obscure or idiosyncratic joke’.

  • Procrastination

    I found dullness and boredom one of the most common reactions to being alive when things weren’t going ‘my’ way – and they rarely ever did or that life wasn’t exciting, which it rarely was. In the process of actualism I recognized, however, that my habitual resentment towards the various facts of life, for instance having to work for a living, bad weather, getting sick, etc, clearly prevented me from becoming happy and harmless. I discovered I could either indulge in ‘my’ resentment or pull myself up by my boot strings and break this insidious habit. As No 3 pointed out, it was indeed a matter of priority – and I chose sensuous attentiveness over ‘self’-indulgent apathy, happiness over resentment.

  • PCE reports

    Once I’m back home in my apartment, I decided to wash my face in the bathroom sink. The PCE resumed, and I felt it during splashing that water in my face - the sensations (the feeling of touch, the warmth of the soapy water, and the suffusing amber of the bathroom) were intense, delightful and being experienced with a thoroughness unlike before. I go back to my room to sit on my Poang chair. This time, instead of starting Age of Empires 3 (as I normally do that time), I decided to just sit and do nothing for no reason in particular. I remember sitting there doing nothing for about an hour, just enjoying being alive - and the visual ambiance of my room (equally yellow-lit).

  • Out-from-Control, Different Way of Being

    RICHARD: [..] the actualism method segues into what has become known as the actualism process when the actualism method has become so automatic, via habituation, that one is walking about in a state of wide-eyed wonder (naiveté) simply marvelling at being alive (sensuosity) and being amazed/ delighted that all this – the world about/the universe itself – is occurring in the first place; the actualism process is when it becomes more and more difficult to distinguish the difference between one doing it (doing this business called being alive) and it happening of its own accord; when one becomes the experiencing of being alive/of it all occurring of its own accord one is then out-from-control (not ‘out of control’ as in wayward) and a different-way-of-being has ensued.

  • Felicity and Innocuity

    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.

    [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’.

  • Benevolence

    RICHARD: There is no line or divide (be it thin, arbitrary, artificial, or otherwise) between blind nature’s very essential survival package and the universe – biological-inheritance is not a miraculous gift bestowed by some inscrutable god/ goddess – as this actual world, the world of the senses, is indeed characterised by benevolence and benignity (there is neither cruelness nor horrors in actuality). However, in the real world, the world of the psyche, any such kindly disposition – as in being well-disposed, bountiful, liberal, bounteous, beneficent (aka benevolent) and being favourable, propitious, salutary (aka benign) – being not readily apparent, as in directly experienceable, requires naiveté for its intellectual ascertainment.

  • Being the doing of what is happening

    [Peter]: For me the main event is always here and now, which means if I am living with someone then I have no concern about when, how or if it will end. If I am not happy now, if I am annoyed, moody, discontent, out of it, lacklustre, sad or whatever then I am somewhere else but here and now, not doing what is happening in this moment of time. By fully taking on board the fact that this very moment is the only moment I can experience, means that I have abandoned the idea of postponement. For me there is no end of this relationship for, if it happens, it is not happening now. The exquisiteness and sensual delight of being here, doing what is happening, means the ending of the idea that I am coming from somewhere or that I am going somewhere. Freedom lies in being absolutely locked into, and fully committed to this very moment of time – to fully embrace being a flesh and blood human being on this paradisiacal material earth.

  • Being here now

    Sensuousness is the wondrous awareness of the marvel of being here now at this moment in time and this place in space.

  • Actualism Method
    Habitual felicity/ innocuity, and its concomitant enjoyment and appreciation, facilitates naïve sensuosity … a consistent state of wide-eyed wonder, amazement, marvel, and delight.

    And the nipping-it-in-the-bud is that when you start to feel even irritated or slightly irked at something, you learn to recognize – it’s like a red-light goes off/ starts flashing or bells start ringing – you know that here-you-go-again … back to on this path you have been going umpteen thousands of times in a lifetime and it doesn’t lead to anywhere fruitftul at all. So, the nipping-it-in-the-bud is to, in effect, decline"I've done that before; I know where it leads to; I'm not going to do that again; what's the point? It doesn't lead to anywhere at all". And then when you get into the habit of feeling as happy and harmless as is humanly possible that, in combination with sensuosity (which is becoming more and more aware of the flowers and the trees and the stars and the clouds and the rivers and the mountains and anything at all) can lead to a state of wide-eyed wonder, which brings it back to naivete which is the nearest thing you can get to being innocent whilst still being a self. And then, something can happen. There’s always the possibility that some kind of experience can happen - be it an Excellence Experience or a Pure Consciousness Experience. And then, finally, the feelings are gone. But then “you” have disappeared as well.

    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.