> Facts (Actuality) and Groupthink (Orthodoxy) ## The Sexualisation of the Social Identity 02 May 2023. The Sexualisation of the Social Identity. To begin at the beginning: every new generation – the latest recruits to the human race – have a veritable mish-mash of cultural folkways and social mores (=French moeurs) insistently impressed upon them from the earliest age. And the primary reason for the unremitting instillation of all those beliefs, ideas, theories, concepts, maxims, saws, proverbs, aphorisms, dictums, truths, truisms, factoids, philosophies, axioms, posits, postulates, values, principles, ideals, standards, credos, doctrines, tenets, canons, morals, ethics, customs, traditions, psittacisms, superstitions, myths, legends, folklores, imaginations, divinations, visions, fantasies, chimeras, illusions, delusions, hallucinations– and whatever other schemes and dreams there may be which constitutes human wisdom – is essentially because of each sentient being having been \ born with connaturally puissant survival instincts, which, when operating and functioning as a group, are potentially a danger to all concerned. And this is because what is known colloquially as “blind nature” endows each and every human being with the selfish instinct for individual survival and the clannish instinct for group survival – be it the familial group, the tribal group, or the national group – and, as it takes a powerful instinctive impulse (altruism) to overcome a powerful instinctive impulse (selfism), the newest recruits to humankind needs must be socialised and culturalised. Viz.: • culturalise (tr.v.; culturalised, culturalising): to expose or subject to the influence of culture {viz.: culture = the sum total of ways of living built up by a group of human beings and transmitted from one generation to another}; (n.): culturalisation. [1955-60]. [curly-bracketed insert added] ~ (Webster’s College Dictionary). • socialise (tr.v.; socialised, socialising): to make social {viz.: social = friendly or sociable; agreeable in company; companionable}; make fit for life in companionship with others; (n.): socialisation. [1820-30]. [curly-bracketed insert added] ~ (Webster’s College Dictionary). This ad hoc socialisation and culturalisation, this extempore implantation of socially and culturally approved mores and folkways, increates an incorporeal socio-cultural inwit or conscience – (an in situ affective-psychic guardian inculcated as a preventative measure to restrain and/or contain the wayward self which lurks deep within the human breast per favour blind nature’s inherent survival passions and preclude gaols from being filled to over-flowing by inhibiting offences from occurring in the first place) – which invariably forms itself into a socio-cultural identity. This increated socio-cultural inwit invariably forming itself into a conscience-cum-guardian – as a social identity – encompasses various bodiless personae as well. This increated socio-cultural inwita.k.a. conscience a.k.a. guardian – colligatedunder the rubric “social identity” for convenience – encompasses various bodiless personae as well. Viz.: 01. The term ‘social identity’ is also inclusive of a vocational identity (identifying as an ‘employee’/ ‘employer’, ‘worker’/ ‘pensioner’, ‘junior’/ ‘senior’, ‘peasant’/ ‘squire’ a.k.a. ‘villein’/ ‘lord’, and so on). 02. The term ‘social identity’ is also inclusive of a national identity (identifying as ‘English’, ‘American’, ‘Australian’, ‘Nigerian’, ‘Korean’, and so forth). 03. The term ‘social identity’ is also inclusive of a racial identity (identifying as ‘white’, ‘black’, ‘brown’, etcetera, or whatever ethnicity nomenclature is the latest fashion). 04. The term ‘social identity’ is also inclusive of a religio-spiritual identity (identifying as a ‘Hindu’, a ‘Muslim’, a ‘Christian’, a ‘Buddhist’ ad infinitum). 05. The term ‘social identity’ is also inclusive of an ideological identity (identifying as a ‘Capitalist’, a ‘Communist’, a ‘Monarchist’, a ‘Fascist’ and the like). 06. The term ‘social identity’ is also inclusive of a political identity (identifying as a ‘Democrat’, a ‘Tory’, a ‘Republican’, a ‘Liberal’ and all the rest). 07. The term ‘social identity’ is also inclusive of a class or caste identity (identifying as an ‘aristocrat’/ ‘commoner’ (as in, ‘the gentry’/ ‘the peasantry’), ‘patrician’/ ‘plebeian’ (Latin), ‘noblesse’/ ‘roturier’ (French), ‘ariyan’/ ‘puthujjana’ (Pāli), ad nauseam throughout the ages. 08. The term ‘social identity’ is also inclusive of a familial identity (identifying as ‘son’/ ‘daughter’, ‘brother’/ ‘sister’, ‘father’/ ‘mother’, ‘uncle’/ ‘aunt’, and the whole raft of relatives). 09. The term ‘social identity’ is also inclusive of a sex identity (identifying as ‘boy’/ ‘girl’, ‘man’/ ‘woman’). 10. The term ‘social identity’ is also inclusive, nowadays, of a gender identity a.k.a. sexual orientation identity (identifying as ‘asexual’/ ‘bisexual’/ ‘homosexual’/ ‘transvestite’ a.k.a. ‘cross-dresser’/ ‘transsexual’ a.k.a. ‘transgender’/ ‘gender-queer’ a.k.a. ‘queer’ / and, colloquially, an ‘alphabet-soup’ of initials. These socio-cultural personae are related to roles, rank, positions, station, status, class/ caste, age, sex, gender, and so on, and, regarding that last-named persona, although the word ‘gender’ has been interchangeable with the word ‘sex’ for more than half a millennia – vide: “the use of gender in the sense ‘sex’ is over 600 years old” (Webster’s College Dictionary) – such usage had essentially remained the preserve of grammarians. In 1955, however, this grammatical term was press-ganged by a monstrous self-styled [quote] “fuckologist” [unquote] for an entirely different rôle which gender feminists (as distinct from equity feminists) seized upon in the 1970s. Viz. • “Sexologist John Money (1921-2006) introduced the terminological *distinction between biological sex and gender as a role* in 1955. Before his work, it was uncommon to use the word gender to refer to anything but grammatical categories. However, Money’s meaning of the word did not become widespread until the 1970s, when *feminist theory* embraced the concept of a distinction between biological sex and *the social construct of gender*...”. [emphases added]. [https://en.wikipedia.org/wiki/Gender]. Hence the word gender, indicative of grammatical sex for over half-a-millennia, has in the past few decades transmogrified into a sexualised ‘gender’ identity. This is reflected in its relabelling as an incorporeal “sexual orientation identity” (in sociologese) well as an expansive ‘alphabet-soup’ of initials (colloquially) whose selectively-diffusional fluidity has oft-times more to do with the lability of being the trend du jour than anything else. By virtue of being raised in the late 1940s and early 1950s the writer typing these words has firsthand experience of how the citizenry-at-large (i.e., society-in-general) is quite capable of operating and functioning sans these sexualised identities. Furthermore, it is still within the living memory of a significant proportion of the culture generally – in peoples raised in the late 1920s and thereafter – as to how society operated and functioned just as well (if not, and arguably so, even better) in those decades before these purposely self-sexualised identities first began to deliberately court public attention, dubbed “coming out of the closet”, amongst peoples who were not of the majoritarian other-sex sexual predisposition in the mid-1970s and early 1980s for group-solidarity socio-politico reasons (such as public awareness and public acceptance human-rights campaigning). Whether or not these aeriform latter-day entities – these identities who can and sometimes do “shift and evolve” in daily life – will persist as an enduring if not endearing feature of the culture-at-large, now those objectives have been largely if not wholly achieved, remains to be seen of course. The citizenry-at-large a.k.a. society-in-general (i.e., the vast majority of the population), who tend to be reserved and reticent about matters sexual – sometimes to the point of prudery (such as the “Victorian Era” for instance) – and automatically take exception to such in-your-face sexualisation of self-identity, are typically indifferent to or resistant of any equivalent sexualised self-identification for themselves. This sexualised gender-identity became socio-politicised when ‘gender feminism’ and ‘identity politics’ in particular gained traction due to clamorous ‘anti-discrimination’ vocalists and vociferous ‘equalitarian’ activists stridently cashing in on their minoritarian victimology socio-politico influence and its resultant lobbying pressure (thereby shrewdly exploiting the fatal flaw inherent to the chronically manipulable representational democracies as universal suffrage inexorably maps raw demographics to that abstract entity known colloquially as ”Law & Order” (a.k.a. ‘The State’). Because of its legalised investiture with the monopoly on lethal force – such as to render its officially-delegated and thus electorally-unaccountable factotums and functionaries (i.e., bureaucrats, etcetera), the ultimate enforcers in the land – most if not all forms of governance inevitably devolve into a coercively politicised hive-minded bureaucratic collectivist. As a matter of related interest, a pertinent observation regarding the bureaucratisation of governance (as per the “bureaucratic collectivism” article above), in the “Western Countries outside the Eastern Bloc” during the latter half of the twentieth century, and consolidated in the early twenty-first century – along with its resultant expansion due to its embodiment in the corporative “welfare state” where its basis-of-power lies – was published on The Actual Freedom Trust website in 2016 without eliciting any comment vis-à-vis this truly remarkable takeover of the mainstream politico-economic Weltanschauung by those of a sinistral nationaliser progressive persuasion, politically (i.e., twenty-first century orthodoxy), from those of a dextral privatiser conservative conviction. Viz.: February 28 2016 RESPONDENT: I remember reading on the AFT, Richard mentions the general mood of the 1960’s and has good things to say about it. The focus on peace, adventure, challenging social order, an optimistic view that change was possible. RICHARD: Yet what you remember reading on The Actual Freedom Trust web site is actually what feeling-being ‘Peter’ wrote – feeling-being ‘Richard’s focus in the 1960’s was, instead, on warfare, misadventure, upholding social order, and an unenterprising view that change was impossible – which is neatly encapsulated in ‘Peter’s Journal’ via descriptions of then being a typically radicalised university student (per favour the subversive ‘Nouvelle Gauche’ socialistic-communistic propaganda, of Mr. Herbert Marcuse (a.k.a. ‘Father of the New Left’) and the ilk, which gripped the largely proto-revolutionary imagination of those socio-politically impressionable youths of the time). Viz.: • [Peter]: “University days were filled with a wonderful optimism and naivety as the sixties’ youth revolution gathered momentum. We were going to change the world! Socialism, peace, love, sexual freedom, environmentalism – anything was possible to have or to change. I marched to stop the Vietnam war, I poster-pasted to save the forests, I grooved to the Rolling Stones in Hyde Park in London, I hung around in Amsterdam, I travelled to the East, I became politically and socially concerned and involved. I’ve thought about these times during the last twelve months – what happened to the dreams, the enthusiasm of those times? Remember John Lennon singing ‘Imagine’ or ‘Give Peace a Chance’, or watching Woodstock? We were going to change the world! And then it all started to fade a bit – I got rather lost in the daily business of wife, two kids and two cars. And then, when that crashed, I was off to the East with thousands of others, seduced and fired up by the promise of a New Man, Peace, Love, Utopia and an end to my personal suffering. In fact, the whole of the revolution of the sixties was simply sucked into the mystery, confusion and ‘mindlessness’ of the Eastern religions. Of course spiritualism failed – there was nothing new in it at all, now that I look back (...)”. ~ (from Chapter Nine, ‘Peace’, ‘Peter’s Journal’; ©The Actual Freedom Trust 1997). Incidentally, regarding your comment on the 17th of Feb, 2016, about not sharing the opinion that there was anything special about that era. Viz.: • [Andrew]: “For the record, I don’t share the opinion that there was anything special about that era. The hippies went on to run the corporations and fuck over the world in exactly the same way as the generations before and after them. Lennon and the Beatles not least of them” ~ (Message № 22134; Feb 17, 2016). It could perhaps be said to typify a wholesale ignorement of just how successful that ‘Nouvelle Gauche’ propaganda against the then still-prevailing dextral privatism has been, as evidenced by the stranglehold sinistral statism has increasingly had on the ‘International Community’ in the decades since, insofar as the way in which politico-economic governance nowadays operates in developed nations is more or less in accord with what the sixties ‘student revolution’ was practicably on about. Put the other way around: as what those gullible university students protested about so vociferously, and marched en-masse in the streets for, *has largely come to pass* in the technologically advanced nation-states, then your usage of ‘exactly’ – in the above “in exactly the same way” characterisation – may very well stem more from a blanket ignoration of how deprived the bulk of the populace comprising those laissez faire states were, before *the resultant expansion of the corporative ‘Welfare State’* (which ever-expanding *bureaucratisation of governance*, were it not largely funded by its correspondingly ever-expanding indebtedness, *would ultimately become all-encompassing*), than from an even-handed appraisal of the outcome those ‘New Left’ propagandists were agitating for. Ha ... it could even be a classic case of the hoary adage “Be careful what is wished for (whilst the peasant-mentality prevails) lest it come true”, eh? [emphases added]. (Richard, List D, Andrew#2). Lastly, to round off this matter of related interest – vis-à-vis sinistral statist ideology versus dextral privatist ideology – the following exchange is quite apposite. Viz.: February 28 2016 RESPONDENT: The reason why I decided to study a humanities career is because the ‘rebel’ in me wanted to understand reality and break free from all their implicit chains. Therefore, once I got more conscious about the whole historical process and caught by the Marxist and Anarchist fashions in college, the ideas of work, authority and the like become frowned upon. Indeed, me and my colleagues look resentfully at the millionaire and business crowd, only to acquire the belief that social change was the way to work against inequality.(...elided...). These and other ideas mean the bout of perpetuation and resentment of the idea of work, with the secondary layers as support/ result: the deeply felt necessity of being creative, of giving something to the world, of being of use, of being a good citizen, etc., but also of feeling special for the contrary: of being a rebel, of fighting for the rights of the vulnerable classes, of rearranging the world to return to the supposedly virginal and peaceful state of the world, etc. (...elided...). Speaking again from a solutions perspective, I think that the most insidious influence of marxism/ postmodernism/ feminism is that everything is relative and comes only from social constructs. This influence just gives the illusion of change by activism and armchair philosophising, when, in reality, it’s the same ol’ fight of the opposites (male vs. female, proletariat vs. bourgeois, and so on) ... RICHARD: Speaking of “social constructs” and their “illusion of change by activism”: what I have noticed, whilst pottering around the world-wide-web, is that those of a sinistral statist ideology (such as your “marxism/ postmodernism/ feminism” wording is suggestive of) are apparently extracting meaning and/or purpose from busying themselves in the redressment of systemic cultural ‘wrongs’, via the heavy hand of state compulsion, through retaining tight control of ‘the public narrative’ – having long-ago seized the high moral ground of minority-group injustice (as per your “fighting for the rights of the vulnerable classes” words) – on a yet-to-be-demonstrated premiss that an equitable society can be legislated into existence (i.e., imposed on all citizens at the point of state-owned/ state-controlled guns), in a ‘majority-rules’ society, on a ‘minorities-rule’ basis. (Richard, List D, No. 38, 31 May 2015) What is implicit, in this “social constructionist” psychosexuality of the twenty-first century, is how the days of merely relating as a ‘boy’ and a ‘girl’ or as a ‘man’ and a ‘woman’ (depending on sex and age) are increasingly becoming as if a bygone era due to nothing other than the sexualisation of those otherwise straightforward boy-girl and man-woman classifications such as to increate phantasmal ‘sexual identities’, or ‘sexualities’, in accordance with sexual predilection and venereous proclivity (as distinct from existing-in-fact-and-actuality anatomical and chromosomal identifiers). In other words, all the fuss and pother [*]dominating current-affairs about 101-plus personal pronouns – made regulatory law, even, in some fiefdoms (e.g., the Canadian regulatory kerfuffle over Prof. Jordan Peterson et alia) along with the antisemitic-style taking offence (‘hate-speech’) laws promulgated and promoted by the unelected and unaccountable United Nations bureaucrats and rapporteurs – accessing public toilets and change-rooms, women’s sports, ‘dead-naming’, and the suchlike, stems from and revolves cyclonically around none other than this phantasmal social identity. [*]pother (n.): an excited state of agitation; [e.g.]: “there was a terrible pother about the theft”; (synonyms): dither, fuss, tizzy, flap; agitation (a mental state of extreme emotional disturbance); (v.): 1. make upset or troubled; (synonyms): charge up, commove ⁽*⁾, agitate, rouse, excite, turn on, charge (cause to be agitated, excited, or roused); 2. make a fuss; be agitated; dither, flap; fret, fuss, niggle (worry unnecessarily or excessively).~ (Princeton’s WordNet 3.0). ⁽*⁾ commove (v.): 1. cause to be agitated, excited, or roused; 2. change the arrangement or position of.~ (Princeton’s WordNet 3.0). __________ [*]pother (n.): a tumult; disturbance; confusion; bustle; flutter; [e.g.]: “We run, we strive, and purchase things with our Blood and Money, quite foreign to our real intrinsic Happiness, which have a Being in Imagination only, as you may see by thePotherthat is made about Precedence, Titles, Court-Favour, Maidenheads and Chinaware”. (Sir Richard Steele, “The Funeral: Or, Grief A-la-mode”, 1701, I. 1.). ~ (Century Dictionary and Cyclopaedia). ¯¯¯¯¯¯¯¯¯¯ Bedazzled by the abracadabra power of word-magic [†]to increate and proliferate and present to the mind a mentalistically[‡]alluring array of wraithlike identities and/or sexualities, of every alphabetical dial-a-definition description imaginable, and being beguilingly driven to similarly razzle-dazzle the world at large, it has become (conceivably) possible for a female-gendered persona of a same-sex sexual persuasion, having habitancy in a male body, to somehow convince that body to undergo an oestrogenic hormone regimen, with the view to having sex reassignment surgery, so as to thereafter use a strap-on dildo over their surgically-fabricated vulvovaginal[§]region when engaging in penetrative sexual activity with their female-gendered cohort, who, being similarly of a same-sex sexual persuasion and likewise having habitancy in a male body, has also partaken of oestrogenic hormone therapy and sex reassignment surgery. __________ [†]word-magic (n.): 1. enchanting or enthralling use of words; a powerful effect achieved by means of words; 2. magic thought to be exerted by the knowledge or use of the proper name or term for something, or the supposed magical property residing in such a name. [origin: mid nineteenth century].~ (Oxford English Dictionary). __________ [‡]mentalism (n.): the doctrine that mind is the fundamental reality and that objects of knowledge exist only as aspects of the subject’s consciousness; cf. idealism; (adj.): mentalistic; (adv.): *mentalistically*; (n.): mentalist. [emphasis added].~ (Collins English Dictionary). __________ [§]vulvovaginal (adj.): relating to the external female genitals. ~ (Collins English Dictionary). ¯¯¯¯¯¯¯¯¯¯ Of particular note is how all the above transpires solely because human beings, presently as previously, are not only flesh-and-blood bodies but are also feeling-beings as well – insubstantive affective-psychic ontological[⁑]entities having both habitancy as the seat-of-the-emotions[⁂]and psychosomatic dominion over their host-bodies – who are intuitionally identifiable, viscerally, as ‘me’-at-the-core-of-‘my’-being (which ontological entity is ‘being’ itself when present-to-itself). __________ [⁑]ontological (adj.): of or relating to essence or the nature of being; (adv.): ontologically. ~ (American Heritage Dictionary). __________ [⁂]soul (n.): the seat of the emotions or sentiments; the emotional part of human nature. ~ (Oxford English Dictionary). ¯¯¯¯¯¯¯¯¯¯ The word ‘soul’ (as in “the seat of the emotions” as per the Oxford English Dictionary) denotes the innermost affective-psychic entity regardless of same being of either a secular or spiritual persuasion (the essential difference being materialists maintain this emotional/ passional/ calentural and intuitive self – a.k.a. ‘spirit’[*]contextually – dies with the body whereas spiritualists maintain it does not) inasmuch both materialism and spiritualism speaks to the self-same ‘being’, at root, with differentiation only a connotative matter dependent upon each particular ontological[†]entity’s (occasionally changeable) partiality, or leaning, in this regard. __________ [*]As the word spiritual means “of, pertaining to, or affecting the spirit or soul” (according to the Oxford English Dictionary) the word ‘spirit’ is also used by those of either a secular or spiritual persuasion to denote the self-same ‘being’, at root, with differentiation again being a matter of a partiality and/or leaning connotation). __________ [†]ontological (adj.): of or relating to ontology (=‘the metaphysical study of the nature of being, existence, and knowing’); [e.g.]: “ontological speculations”. ~ (Princeton’s WordNet 3.0). ¯¯¯¯¯¯¯¯¯¯ This seat-of-the-emotions ‘soul-self’ or ‘spirit-self’ – an instinctual ‘self’ born of an amorphous affective ‘presence’in utero, an inchoate intuitive ‘being’in vivo, which the genetically endowed instinctual passions (such as fear and aggression and nurture and desire) instinctively form themselves into just as, analogously, a vortex or eddy forming itself vortically as whirling air or swirling water does – is not to be confused with the ego-self (an affective-cum-cognitive entity). The ego-self arises out of the ‘soul-self’ or ‘spirit-self’, somewhere around age two, as the doer of all affective-psychic eventful experience (a.k.a. the ‘thinker’), as opposed to the beer of all affective-psychic experiencing (a.k.a. the ‘feeler’), and is, typically, experienceable as situate ⁽*⁾in the head, rather than in the heart region from whence it arose, immediately behind the forehead at a midpoint just above the eyes. ⁽*⁾ situate (v.; situated, situating; adj.; tr.v.): 1. to put in or on a particular site or place; locate; establish; (adj.): 2. (archaic; used esp. in legal contexts): located; placed; situated. [1515-25; from Late Latin situātus, ‘situated’, from Latin situ-, singular of situs, ‘site’ + -ātus‘-ate¹’].~ (Webster’s College Dictionary). ¯¯¯¯¯¯¯¯¯¯ Furthermore, the ego-self is not the social identity-cum-cultural conscience and/or inwit as, by and large, not until approximately seven years of age does a child know the basic difference between what each particular society and culture regards as ‘right’ and ‘wrong’, or ‘good’ and ‘bad’, or ‘appropriate’ and ‘inappropriate’, and the parents’ attitude reflects this (as is evidenced in a parent taking the child to task with an oft-repeated “you ought to know better by now”). Thus the socio-cultural identity is overlaid, via socialisation and culturalisation, over both the ego-self and the soul-self – as an incorporeal cultural conscience or social guardian – and is currently in the process of being sexualised (by those gullible enough to fall for it). And these apparitional feeling-beings will continue to wreak their havoc (increating and proliferating phantasmal socio-cultural identities galore and thusly ensuring their base-identity remains as elusive as ever) with their dictatorial insistence that their host-bodies act-out their affective-psychic urges, impulses, and drives in the physical world – the world of sensorialexperience; the sensational world;the world of sensitiveperception(a.k.a. the corporeal world;the empirical world; the material world) – the world as-it-is, in actuality, where flesh-and-blood bodies only[*]reside. __________ [*]There are neither instinctual passions nor feeling-beings formed thereof, in actuality, inasmuch there is no fear in solids, for instance, or any aggression in liquids, and neither is there nurture in gases, for example, nor any desire in plasma[†]either. __________ [†]plasma (n.; also plasm): an electrically neutral, highly ionised phase of matter composed of ions, electrons, and neutral particles; *it is distinct from solids, liquids, and gases*; (adj.): plasmatic, plasmic. [New Latin, from Late Latin, ‘image, figure’, from Greekplásma, fromplássein, ‘to mould’]. [emphasis added].~ (American Heritage Dictionary). ¯¯¯¯¯¯¯¯¯¯ In summary: the sexualisation of the inculcated [‡]socio-cultural identity is what the term“sexual orientation identity”(in sociologese) and the ‘alphabet-soup’ of initials (colloquially) are referring to inasmuch the instinctual identity – both ego-self and soul-self a.k.a. spirit-self – is universally affective[§]in essence. __________ [‡]inculcate (adj.): to instil by forceful or insistent repetition; (synonyms): instil, impress, implant, infuse, drill, drum in, indoctrinate; (informal): hammer in; [e.g.]: “Care was taken to inculcate the values of nationhood and family”. ~ (Collins English Thesaurus). __________ [‡]inculcate (v.): 1. to fix (an idea, for example) in someone’s mind by reemphasis and repetition; (synonyms): drill, drive, implant, impress, instil, pound; 2. to instruct in a body of doctrine or belief; (synonyms): drill, indoctrinate. ~ (American Heritage Roget’s Thesaurus). __________ [§]affective (adj.): caused by or expressing feelings; emotional; causing emotion or feeling; [e.g.]: “It was an affective scene which brought tears to the audience”;not to be confused witheffective (adj.): producing the intended result; [e.g.]: “Her effective speech caused many to volunteer”; actually in force; [e.g.]: “The new law becomes effective on January 1st”. ~ (Abused, Confused, & Misused Words by Mary Embree). __________ [‡]affective (adj.): 1. influenced by or resulting from the emotions; emotive (=relating to affects); 2. concerned with or arousing feelings or emotions; emotional; (adv.): affectively; affectionally; (n.): affectivity, affectiveness;affectional; affections (=feelings or emotions).~ (American Heritage Dictionary). __________ [‡]affective (adj.): 1. affecting or exciting emotion; suited to affect; 2. pertaining to the affections; emotional; affective quality: one of those qualities of bodies by which they directly affect the senses; often improperly extended to other properties of bodies; 3. (in psychology): relating to, characterised by, or consisting of affection: as, the affective side of the mental life, affective experience;affective curve(in psychology): a graphic expression of the correlation of some attribute (e.g., intensity, quality) of affection with some attribute of stimulus or sensation;affective memory:the revival, in affective terms, of past affective experience;affective process(in psychology): (a.) an affection; (b.) a mental complex of which affection is characteristic or in which it is dominant;affective tone [§](in psychology): affection considered with reference to the sensory or intellectual processes which it accompanies; sometimes, affection considered as an attribute of sensation.~ (Century Dictionary and Cyclopaedia). __________ [§]hedonic tone (as in, “affective tone”,above): an instinctual and thus affective hedonic attraction-aversion discrimination – stemming from primeval feelings of delect⁽*⁾or disgust bestowed hereditarily – underpins each and every feeling-thought-action which all feeling-beings manifest whenever ‘being’ itself (‘me’ at the core of ‘my’ being) is present-to-itself as an affective/psychic ‘presence’ within. ⁽*⁾ delect (v.;rare): to delight or take pleasure in something; also, to be a source of pleasure or delight; in later use also with object (reflexive): to gratify oneself.~ (Oxford English Dictionary). ¯¯¯¯¯¯¯¯¯¯ Put succinctly: every feeling-being’s experience or state of being – including that feeling-being’s emotions, passions, calentures, mood, sentiment, temper/ humour, and, thusly, emotionally-driven and/or passionally-fedand/or affectively-tinged thoughts – has hedonic tone (a degree of affective pleasantness or unpleasantness a.k.a. affective pleasure or displeasure). ¯¯¯¯¯¯¯¯¯¯ Notwithstanding its phantasmicality [*], and whether sexualised or not,this aeriform[†]socio-cultural persona can be remarkably persistent – as the shadowy remnants of a lingering conscience-cum-guardian (as portrayed by Peter, who first drew attention to its indistinct wraithlike presence, in January 2010, and as confirmed by Vineeto) – when newly free from the human condition (and even with a basic actual freedom as the weeks, months, and years roll by) due to being an inculcated entity and therefore relatively unaffected (other than abruptly rendered a ‘toothless-tiger’ as it were) by the extinction of the instinctual passions, and, thusly, the feeling-being formed thereof, at the pivotal moment/ definitive event whereby becoming newly free from the human condition occurs. __________ [*]phantasmicality (n.): of, resembling or characteristic of a phantasma (=not existing in nature or subject to explanation according to natural laws; not physical or material); [e.g.]: “Thus, thephantasmicalityof the spirit in an apparent-body has become quite solid and popular once again”. (page 57 ⁽⁰¹⁾, “The Unique and Its Property”, by Max Stirner; translated 2017, Underworld Amusements, Baltimore (first published in 1844; lit. ‘The Individual and His Property’, by Johann Kaspar Schmidt, 1806-1856⁽⁰²⁾).[circa 1200; Middle English fantesme, from Old French from Latin phantasma, from Greek phántasma, ‘image’, ‘vision’].~ (Online Neoteric Dictionary). ⁽⁰¹⁾ [https://archive.org/details/StirnerTheUniqueAndItsProperty/page/n57/mode/1up]. ⁽⁰²⁾ [https://en.wikipedia.org/wiki/The_Ego_and_Its_Own]. __________ [†]aeriform (physics): having the form or nature of air; [e.g.]: “Neither fire nor air nor any of those we have mentioned is in fact simple, but mixed. The simple bodies are like these, but not the same as them: that which is like fire is fiery, not fire; that which is like air is aeriform; and so on in the other cases”. (Aristotle, “On Generation and Corruption”, translator, Christopher J. F. Williams; 1930-1997). ~ (McGraw-Hill Dictionary of Scientific & Technical Terms). ¯¯¯¯¯¯¯¯¯¯ As this incorporeal social identity, being a culturally-inculcated societal-familial entity, and not instinctually-based, is not rendered completely null and void consequential to the extinction of the instinctual passions/ the feeling-being formed thereof, a period of accommodation and adjustment and acclimatisation, all throughout the normal day-to-day life, with diligent attention paid to any and all attempts on the part of those shadowy remnants to coalesce and reassert control – and dictate how an actually free person *should* think, operate and behave – ensures the habituated patterns of a life-time eventually cease. For a hands-on account, in 2018 Vineeto recounted to Alan how she rid herself of these shadowy remnants some seven months after becoming newly-free. Viz.: __________ April 29 2018 VINEETO: (...) as Richard reported on ‘List D’ quoted below, as I interacted more and more with people and everyday affairs, I started to become aware of certain behaviour patterns continuing and a diminution of the startling clarity of the first few days after becoming free. In other words, the guardian,“the shadowy remnants of the social identity”established itself and influenced how I was behaving and experiencing myself This is not only understandable, given the radical change that an actual freedom from the instinctual passions is, but possibly also necessary to ensure a non-disruptive transition from feeling being to being fully actually free. However, by the time Richard returned from India, I was ready and eager to put the ‘guardian’ to rest, and move towards a full actual freedom, and Richard and I had many intensive conversations to bring this about sooner rather than later. About six weeks after Richard’s return a day came when, sitting at the dining table of his houseboat, I briefly experienced myself as two – the (shadow) identity of the guardian and the actual Vineeto. I experienced the relief of the guardian to be finally able to confidently lay down the burden of guarding over the newly-free Vineeto and then it faded with a sense of having a job well-done to the end and gladly being finally redundant. Suddenly there was only one me, the actual me, fresh and innocent, a bit like a kid alone in this wonderful playground of the actual world. I was still not fully free then, and many more things had to happen, but a decisive event had occurred to bring me closer to a full actual freedom. Here is Richard’s report about the guardian (shadow) identity on ‘Mailing List D’ in which he also explains why he never talked about a distinction between newly free and fully free before more than one person became actually free – __________ • [Richard]: He [Justine] does seem to be unaware that, by choosing to not communicate further, he cuts himself off from access to the wealth of information personally gleaned from the other daring pioneers referred to in my emailed response to his request. Vis.: __________ • [Richard to Justine]: ‘(...). Please note that, as I am speaking not only from my own direct experience – from eleven years of genuine, full-blown enlightenment/ awakenment plus twenty-plus years of an actual freedom – but also from an on-going personal interaction, on a daily/ weekly/ monthly/ yearly basis, with those peoples here in Australia who are unmistakably either newly free (actually free from the instinctual passions/ the feeling-being formed thereof) or nowadays fully free (actually free of identity in toto/the entire affective faculty) via having completed the transitional process, this is not merely a matter of opinion. (...)’. ~ (Re: RICHARD’S PLACE!; Sent: Sat 30/03/2013 1:34 PM). ¯¯¯¯¯¯¯¯¯¯ For example, due to this wealth of hands-on experiencing, there is now sufficient data to have established a trait common to the first wave of pioneers; to wit: the persistence of a (pseudo) identity – the shadowy remnants of the social identity (which, being a societal construct and not instinctual in nature, lingers on as a ‘guardian’ until the transitional process is complete) – which can arrogate bodily control and dictate how an actual freedom *should* be acted out. (As this has only applied to that first handful of daring pioneers – those becoming (newly) free prior to the personification of pure intent in both its masculine and feminine aspects – there was not only no reason for me to write publicly about it but, because of its irrelevance being unnecessarily confusional, there was also good reason for me not to). For another example: a person living the full actual freedom from the human condition, such as Vineeto unmistakably is, not only experientially knows they are living in the ‘magic wonderland’ (what Justine calls‘RICHARD’S PLACE’) but thereby also knows, experientially, that Richard cannot possibly confirm it unless he is physically present. In other words, the fact Justine wrote and requested confirmation from a Nine-Thousand-Kilometres-Away-Richard informed me he was not living in that magic wonderland. (And all he has written, especially recently, merely verifies it). ’Tis marvellous how cleanly everything operates here in this actual world (where nothing ‘dirty’, so to speak, can gain a foothold)!~ (Richard, List D, No. 40, 20 May 2013). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listd40.htm#20May13]. (Vineeto to Alan, April 29, 2018). [http://www.actualfreedom.com.au/actualism/vineeto/actualvineeto/alan.htm#29Apr18]. ¯¯¯¯¯¯¯¯¯¯ Further to Vineeto’s observation about the possible necessity of those shadowy remnants coalescing and reasserting control – so as to ensure a non-disruptive transition from feeling being to being fully actually free – it certainly does function as-if a fail-safe aspect of the process. Viz.: __________ December 7, 2018 RESPONDENT: (...). I really would love to hear your thoughts on the following: The clarity and safety I have now is truly remarkable. There seem to be something like expansions and contractions in my field of consciousness. There are times – say when I am tired and under deadlines at work where the experience of perfection is clearly diminished. But this doesn’t last long, it rolls off me very quickly into states of really ‘deep’ magical apperception. On occasions I seem to be on verge of having a definitive experience of infinitude, but it is too much and I withdraw. I was wondering whether this is a social identity thing and whether you have any thoughts about this as per your own past experience? I have read your writings about ‘the guardian’. (...). VINEETO: (...). As for how I would suggest that a newly free person becomes fully free – you have already pointed to the key when you wrote – • [Respondent]:“On occasions I seem to be on verge of having a definitive experience of infinitude, but it is too much and I withdraw”.[unquote]. It is the experience of infinitude and the utter purity of its perfection, with not a smidgen of ‘dirt’, that are the characteristics of a full actual freedom. You allow it to happen as much as you can bear, gently, again and again, and if you find any hang-ups, look at them and let them dissolve. Infinitude is big, really big, it also takes time to get accustomed to more and more of it. * December 18, 2018 RESPONDENT: (...). When I first became free it seemed like I was always on the threshold of that ‘big, really big’ universe about to break through all the time, with exquisite apperception being the default state. It was quite intense actually, my entire body was tingling and I was quite stimulated. Over time things have become more ordinary in a sense, but with surges into that heightened apperceptive state with the ‘flavour’ of infinitude. My guess is that I have retreated to the social identity ‘sand pit’ to play - where it is safe and familiar. VINEETO: I can relate to that, from my early days of being newly free. Then, when interacting with people and the world at large I found that I used at first some familiar (habituated) feeling-being patterns but becoming aware of it made me think anew. Quite an adventure. RESPONDENT: (...).It seems that out of sheer habit I can go back into identity but this time things are more illusory. It’s like the prison door is open, but I still find myself wandering back into the cell and sitting there! I can see through these states using the same techniques of actualism method and investigation. They quickly melt away into thin air. Prior to becoming free, this sort of ‘seeing through’ would only be wishful thinking as I kept running into the visceral ‘me’ that refused to go away. VINEETO: (...). What happened at your pivotal moment is that the instinctual passions and the feeling-being formed thereof ceased to exist. The social identity however, being a product of socialisation and acculturation, and therefore not instinctual, is still extant. Various aspects of it will become apparent as you go about your normal life – hence your“social identity ‘sand pit’”observation. (...). Everyone proceeds according to their (individual) mettle and thus at their own pace. * January 1, 2019 RESPONDENT: Things are continuing for me in the much the same way. I am just seeing how this mental construction as ‘me’ i.e. the social identity, continues to operate. It seems like a ‘Lite’ version of ‘me’ – minus the visceral backing of emotions and feelings.From time to time it clears right away and the vastness of the universe becomes apparent. (...). Right now the process seems to be a dance between allowing infinitude and exploring the ‘brake’ that is ‘the guardian’ or something similar to that. (...). Periodically going into these states of heightened purity, where I am this body and the universes experience of itself – I realise that ‘I’ as social identity want to still run the show. The universe, the body – these are things that are quite alien to me, so I want to take the reins and be the micro-manager. The infinite, formless, genderless, shapeless universe that I am part of is too weird! It is safer this way. The socius⁽*⁾is my buffer – a nice little cushion which I can use to shield myself from raw actuality. I am quite keen on still playing the pretend game of being ‘me’ in whatever form remains. It is the last hiding place. But of course it is not completely voluntary. It is a habitual thing also. It seems like socialising and thinking about people seems to have pronounced effect on weaving myself into being. (...). ⁽*⁾so​ci​us (n.): 1. associate, colleague; 2. a unit in social relationships consisting of an individual. ~ (Merriam-Webster Dictionary). ¯¯¯¯¯¯¯¯¯¯ VINEETO: It is well observed – the social identity (even sans instinctual passions) not only wants to still run the show, it does. The longer you observe yourself in action the more you will see how it not only creates a ‘buffer’ for the direct experience of the actual world but endeavours to fit you back into humanity at large and your social group(s) in particular despite the ‘handicap’ of having no instinctual passions. As you can see it is back-ward oriented as it was formed while you were a feeling being to keep any excess of one’s instinctual passions in check. Personally, when I negotiated my way towards freedom from the (overall well-meaning but now inadequate) ‘guardian’ (i.e. the social identity), the main question was – will I be able to be safe and harmless without the guardian watching over me?So I checked myself out in interactions, in various social situations with the intent to determine if I would be safe, and harmless, without the rules and regulations (morals and ethics), preconceived notions and automated behaviour patterns – and eventually determined that I will be. Now that there are no instinctual passions, and no wayward feeling-being, the role of the guardian is indeed obsolete. Once the guardian was fully satisfied as to this fact, it happily abdicated (as I have described in the paragraph you quoted). RESPONDENT: From what I understood of your own process, full freedom required the abdication of ‘the guardian’ before you could fully allow infinitude and become fully free. VINEETO: Yes. [http://www.actualfreedom.com.au/actualism/vineeto/actualvineeto/sydney.htm]. ¯¯¯¯¯¯¯¯¯¯ Further to this functioning as-if a fail-safe aspect of the process an incident occurred in November, 2011 – two days after a woman of Australasian birth and upbringing had flown into Ballina Airport on a prearranged agreement to meet in person so as to talk about the distinction between altered states of consciousness (ASC’s) and pure consciousness experiences (PCE’s) plus many and various matters associated with her life/ her lifestyle after motherhood – which threw considerable light upon the matter. A little over twenty-fours hours after landing she was free of ever being serious again – she said immediately afterward it was a permanent shift – inasmuch around the time of puberty onwards, just like all adolescents, she had become increasingly serious as childhood fun had given way to those societally-inculcated responsibilities and obligations which are embedded, via affective vibes and psychic currents, into the instinctually affective programme all sentient beings are genetically endowed with (as may be observed when frisky lambs turn into sedate sheep, for example, or when frolicsome calves transition to sombre cattle, for instance, as maturity takes its toll). In other words, the persona who landed at the airport (that so-called ‘mature adult’ who wanted to gain clarity in regards ASC’s/PCE’s and life after parentage) had vanished without a trace in a matter of seconds the following evening, and thereafter she was living, as a feeling-being still, in a way which is akin to being a child again but with the undeniable advantage of adult sensibilities. Accordingly, the morning after she set-out in the company of Richard and Vineeto, as they repaired to a river-view caff for breakfast, with the express intention of finding out how to get away with being a big kid having a ball, in the otherwise grim and glum land of the grown-ups, in preparation for her return flight the following week. As Richard was placing the orders and proffering the requisite emoluments Vineeto happily passed the time of the day with the owner-operator – herein known as ‘Kath’ for convenience – introducing the woman of Australasian birth and upbringing as she did so. Upon successfully recognising her distinguishing accent the two of them hit-it-off forthwith, along with much merriment and good-natured chiacking, whereafter Vineeto exclaimed to ‘Kath’ how she was in good spirits this sunny morn. “Oh, I’m *always* in a good mood”, quoth ‘Kath’ (a senior citizen known far and wide as a somewhat jaundiced and dour woman rapidly approaching a dreaded retirement age). Her good spirits/ good mood persisted when she brought the breakfasts to the outside table under the spreading ficus tree – as well as later when she came out to serve coffee and clear away the plates – with her again reiterating how she was always feeling good and further explaining, what with her café being in the process of being sold, how much she was looking forward to her retirement and her plans for those fulfilling years wherein she could do whatever pleased her at the time. (As throughout the preceding weeks and months she had oft-times expressed, gloomily, how she had become too old to run her business – and was forced by circumstances beyond her control to sell-up her life’s work – as well as viewing her looming retirement with dread foreboding, this“always in a good mood”turnaround was quite remarkable, to say the least). And the point of this quaint riverside tale? It is an event oft referred to since as the ‘Kath-Template’ as the episode in and of itself – a pure consciousness experience (PCE)due to the milieu-effect (per favour a child-like feeling-being enjoying and appreciating an ongoing intimacy experience, or excellence experience (IE or EE), in the company of two fully-free fellow human beings, jovially chiacking at the order-and-pay counter) – demonstrated what would be likely to take place when a global peace occurs, upon humanity having reached a critical-mass of individual outbreaks of the already always existent peace-on-earth, in a domino-effect manner via the psychic network which all feeling-beings are involuntarily part-and-parcel of due to their very ‘being’ (which is ‘being’ itself). All of ‘Kath’s beliefs, truths, values, principles, grudges, prejudices, and etcetera, remained fully intact – whilst ‘she’ and ‘her’ feelings were abeyant for the duration – as in effect all what had happened was the garrulous ⁽*⁾social-identity ‘Kath’ had been temporarily rendered a ‘toothless tiger’ so to speak. ⁽*⁾ garrulous (adj.): 1. given to excessive and often trivial or rambling talk; tiresomely talkative; (adv.): garrulously; (n.): garrulousness. 2. wordy and rambling: a garrulous speech. [from Latin garrulus, from garrīre, ‘to chatter’].~ (American Heritage Dictionary). ¯¯¯¯¯¯¯¯¯¯ As will be the case for that elderly couple Mr. & Ms. Smith, of High Street, Any-Town [*], who will wake-up in a good mood on that extraordinarily auspicious and historically momentous day – which good spirits will of course persist throughout the day and all their days thereafter – and only gradually come to realise they were“always in a good mood”(as ‘Kath’ had so nonchalantly observed in her river-view caff that fateful morn) and how humankind’s long-desired global peace had finally eventuated. __________ [*]May 06 2005. [http://www.actualfreedom.com.au/richard/listafcorrespondence/listaf68b.htm#06May05a]. • RICHARD: “There is nothing mysterious about it ... it is more or less the same as not interacting with that elderly couple Mr./Ms. Smith, of High Street, Any-Town, with whom I also have no interests in common with...”. * February 10 2005. [http://www.actualfreedom.com.au/richard/listafcorrespondence/listaf83.htm#10Feb05]. • RICHARD: “In other words, why not move in with Mr./Ms. Smith, of High Street, Any-Town with that intention?” ¯¯¯¯¯¯¯¯¯¯ And thus does the ‘Kath-Template’ serve as being indicative of how the shadowy remnants of a lingering conscience-cum-guardian function as a fail-safe aspect a non-destructive and/or non-disruptive transition [*]. __________ [*][Richard]: (...). P.S.: Also, briefly, in regards to your ‘armed rebellion’ observations: please be assured that not only will there be a ‘bloodless revolution’ (i.e., non-destructive) but it will be a non-disruptive transition as well – e.g., no food-shortages or fuel-shortages; trains, coaches, planes, ships, and so on, still operating, no loss of creature-comforts, &c., &c. – when the global spread of actual freedom/ actualism eventually takes place’. [http://www.actualfreedom.com.au/richard/listdcorrespondence/listd32a.htm#21Jun15]. ¯¯¯¯¯¯¯¯¯¯ And, just in case anybody is wondering whence such foretelling-type info is accessible, it is the consummate nature (i.e., the impeccable quality) of the overarching benevolence and benignity inherent to the utter purity of the pristine perfection welling ever-fresh as the vast and utter stillness of this universe’s spatial, temporal and material infinitude which informs, existentially, how a global spread of this completely original consciousness (a totally new way of being conscious) would, ipso facto ⁽*⁾, be both a non-destructive and non-disruptive transition. ⁽*⁾ ipso facto (adv.): by the fact itself; by that very fact; [e.g.]: “An alien, ipso facto, has no right to a US passport”. [New Latin ipsō factō; from Latin ipsō, ablative of ipse, ‘itself’ + Latin factō, ablative of factum, ‘fact’]. ~ (American Heritage Dictionary). ¯¯¯¯¯¯¯¯¯¯ Furthermore, there is also the capacity to similarly apprehend, existentially, how it can now be said – as Richard had mentioned en passant on a couple of occasions during the pre-arranged foregathering in Ballina, in 2015, of half-a-dozen subscribers to the ‘Yahoo Groups’ forum – that due to the overarching benevolence and benignity being demonstrably available immanently [*]in human consciousness, nowadays both masculinely and femininely[†], and thus potentially accessible per favour naïveté regardless of spatial extension[‡], there is no longer any reason why there cannot be a global spread of the already always existing peace-on-earth in our lifetimes. Please note how the words“why there cannot be”are not indicative of ‘will be’, or even of ‘likely to be’, but, rather, what those words literally convey is how it is nowadays possible (“possible” not ‘probable’) for the global spread of actual freedom/ actualism to eventually take place. Put succinctly, whilst there is nothing as yet indicative of any likelihood, even, in the foreseeable future it is well worth recalling how the epoch-changing events of late 2009/ early 2010 took Richard entirely by surprise, and, furthermore, how he simply marvelled in amazement at just how magical this actual world can be, and, demonstrably, already was as one-after-another four out of five of his select associates – on a three-to-one female-to-male ratiocheerfully and willingly manumitted their host bodies in a matter of weeks. A truly wonderful state of affairs. {this is temporary note solely for the source page URL for the two paragraphs, further above, and all the associated footnotes}: {http://www.actualfreedom.com.au/richard/listdcorrespondence/listd04b.htm#04Jul15}. __________ [*]immanent (adj.): existing or operating within; inherent; [e.g.]: ‘the protection of liberties is immanent in constitutional arrangements; (n.): immanence, immanency {i.e.: the state or condition of existing or operating within}; (adv.): immanently{i.e.: inherently: ‘existing in something as a permanent, essential, or characteristic attribute’}.[origin: mid 16th century, fr. late Latin immanent-, ‘remaining within’, from in-, ‘in’ + manere, ‘remain’].[curly-bracketed inserts added].~ (Oxford English Dictionary). __________ [†]Being demonstrably available immanently in human consciousness, nowadays both masculinely and femininely: Viz.: __________ • [Respondent № 25]: I find it particularly interesting that with more recent experiences of becoming free, for example Peter, Vineeto, and others you’ve related – there was no wall of fear or dread. The process was ‘matter of fact,’ ‘simple’, ‘easy’. • [Richard]: This is because they all became (newly) free via the well-publicised *epoch-changing opening in human consciousness* designated as the ‘direct route’ on the ‘A Long-Awaited Public Announcement’ web page on The Actual Freedom Trust website. [emphasis added]. ¯¯¯¯¯¯¯¯¯¯ Here are the very first words on that web page: __________ • ‘The directors of The Actual Freedom Trust take great pleasure in making public knowledge of a direct route at the end of the wide and wondrous path (now both gentrified and rendered secure) to an actual freedom from the human condition – a down-to-earth manumission [from Latin manumittere, lit. ‘send out from one’s hand’, and meaning release from slavery; release from bondage or servitude; set free] hitherto only available dangerously via spiritual enlightenment/ mystical awakenment ...’. (Announcement Page). [http://www.actualfreedom.com.au/announcement1.htm]. • [Respondent № 25]:How can current actualists bypass such acute experiences of dread [as the awakened/ enlightened ‘Richard’ had] on the ‘path’ to freedom? • [Richard]: By tapping into pure intent – nowadays also personified in its feminine aspect (its masculine aspect became personified 30+ months after 1992) – hitherto only accessible via a PCE. (Richard, List D, No. 25a 25 May 2013). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listd25a.htm#25May13]. * • [Respondent № 17]: Does the experiencing of the vastness and stillness of the universe bring on the ‘over-arching benevolence and benignity’ which then brings on the ‘sweetness’?In other words, does ‘experiencing the vastness and stillness’ of the universe come first? • [Richard]: (...) that ‘over-arching benevolence and benignity’, which the feeling-being inhabiting this flesh-and-blood body all those years ago experienced and named ‘pure intent’, *became immanently accessible* to some select associates during a specific situational setting called ‘The Second Convivium Gathering’, in late 2009/ early 2010, and was variously experienced by them as a“palpable sweetness”,for instance, and an“infinite tenderness”,for example, and has been more generally described as“being bathed in intimacy”. (...). Thus to answer your first question: the direct (as in, immediate or unmediated) experiencing of the vast stillness of this physical universe’s infinitude – where the word stillness refers to there being no movement of time whatsoever (as in ‘this moment has no duration’) – is the way in which the feeling-being inhabiting this flesh-and-blood body all those years ago became consciously aware of pure intent because, back in those days, there had not yet been someone of sufficient naïveté to enable that immaculate perfection to become purity personified. Which means that, these days, when that“palpable sweetness”(for instance) is experienced it is that ‘over-arching benevolence and benignity’ being experienced, by virtue of that immaculate perfection having *become manifest in the everyday world* as a flesh-and-blood body only, as they are both one and the same thing in essence. Thus to answer your second question: it is the experiencing of that“palpable sweetness”(for instance) which comes first. P.S.: As there is now both a male and a female fully here in this actual world, the completely new consciousness (a totally original way of being conscious) *for all humankind to avail themselves of* is nowadays entirely equitable. And this is truly marvellous. (See the footnote in Message № 10573[‡] for some details). And what being“entirely equitable”means is that the various disturbances – as in teething problems – which that handful of daring pioneers thus found themselves subject to[§], due to it not being equitable back when they availed themselves of it, is no longer likely to happen. [emphases added]. (Richard, List D, No. 17, 6 February 2012). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listd17.htm#06Feb12]. __________ [§]Message № 10573 Footnote (... and Has Been Experiencing the ‘Meaning-of-Life’ Actual Freedom ever since) Vineeto took efficacious advantage of a serendipitous ‘window-of-opportunity’ opening up in early September last year – upon me being able to make myself accessible on a day-to-day basis, with the specific intent of having the situation move itself forward to fruition, after flying to Australia from India when my travel visa for there was due to expire – whereby she interacted intensively with me over a 40-day period, making herself utterly permeable (her word) along the way, and which culminated in a purifying ‘shower-of-blessings’ (my phrase) that enabled her to be in the exact-same place where I have resided, so to speak, all these years. Here is the relevant part of what she wrote afterwards: • [Vineeto]: ‘(...). After many interactions with Richard [after he arrived in Australia from India] in regards to moving my process forward the next event on the 19th of October was equally breathtaking – in an analogy to the film ‘Space Odyssey 2001’ I likened the experience to flying on a rocket ship into the sun, which luminosity purified the last skerrick of whatever remnants of ‘dust’ had hung around. My head was filled with the universe ablaze with light from infinity to infinity and the pristine purity of this infinite and eternal universe became instantly apparent. I was also distinctly aware that I could indeed find no trace of impurity in me ...’. (Richard, List D, Rick, 31 December 2011) (opens in same window). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listdrick.htm#31Dec11]. __________ [‡]The Various Disturbances – as in Teething Problems ...). For example: • [Richard]: ‘It appears that an often-overlooked feature of the actualism method – neither suppressing nor expressing both the positive *and* the negative emotions/ passions (both the good *and* bad affective feelings) so that the third alternative may hove into view – has finally worked for you. Vis.: • [Respondent]: ‘I’m only now beginning to see how many of the negative impressions I had of you are actually inseparable from the positive ones’. [Editorial Note: all impressions for a feeling-being are, by default (i.e. auto-centrically), emotionally-based/ passionally-backed impressions]. Vineeto recently spoke of this feature of the actualism method as being essential for feeling-being ‘Vineeto’, when ‘her’ out-*from*-control virtual freedom turned into an out-*of*-control panic mode. Vis.: • [Vineeto to Respondent]: ‘This second panic only lasted for 3 days but because it happened during the out-from-control virtual freedom it turned into an out-of-control panic mode. Only ‘her’ decade-long training in keeping ‘her’ hands in ‘her’ pockets and *neither repress nor express* the intense feelings racing through ‘her’ allowed the extreme situation to subside so soon afterwards ... and look where I am today’. (Message № 12614). [http://www.actualfreedom.com.au/actualism/vineeto/actualvineeto/listd04.htm]. And, once the third alternative hove into view for ‘her’, ‘she’ was once again tapping into pure intent personified ⁽*⁾– per favour ‘the quickening’ – and thereby got back to being (safely) out-*from*-control .once more’.[emphases in original].(Richard, List D, No. 4, 10 January 2013). [http://www.actualfreedom.com.au/actualism/vineeto/actualvineeto/listd04.htm#10Jan13]. ⁽*⁾ once again tapping into pure intent personified: That is, feeling-being ‘Vineeto’ was once again tapping into the masculinely personified over-arching benevolence and benignity (the immanent palpability of which feeling-being ‘Grace’ dubbed ‘the quickening’ when ‘she’ arrived back from New Zealand and similarly activated it – via having then become so vitally interested in and oriented solely towards the sensate world/ the actual world as to be naïveté itself – prior to thereby gladly ‘self’-immolating for the benefit of this body and that body and every body) which ‘she’ experienced as ‘being bathed in intimacy’, an ‘overwhelming sweetness’, an ‘ambrosial gentleness’ and so on. (all links open in same window). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listd04.htm#10Jan13]. __________ [‡]Potentially accessible per favour naïveté regardless of spatial extension. Viz.: __________ • [Respondent № 10]: Richard, is there thus a non-psychic, physical, invisible or visible, actual energetic circuit, current, or connection between physical bodies that can affect other bodies from distances of up to several, several miles? • [Richard]: I will answer the latter part of your query first (about distances up to several miles) by providing the relevant section of a private email I wrote in October last year. Viz.: __________ • [Richard]: ‘(...) This morning whilst interacting with Peter it [‘the quickening’] was happening for about an hour and a half, between 10:45 AM and 12:15 PM, to quite a marked degree ... to such a marked degree, in fact, that at its peak Vineeto happened to experience it, at 11:28 AM, as she was getting into her parked car in a town about 35 kilometres away. She described it as a ‘sweetness’ (and thus took note of the time)’. ~ (Monday the 17th October, 2011 8:31 PM). ¯¯¯¯¯¯¯¯¯¯ As to what the nature is, of this way of enabling/ facilitating access to the completely new consciousness – a totally original way of flesh-and-blood bodies being conscious – for all humankind to avail themselves of, it is (of course) purely physical in nature[⁂]. ~ (Richard, List D, Rick, 11 February 2012). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listdrick.htm#11Feb12]. __________ [⁂]purely physical in nature. Viz.: • [Richard]: ‘(...). Interestingly enough, nerve impulses, more technically called ‘action potentials’, occur in several types of animal cells, called excitable cells, which include neurons, muscles cells and endocrine cells. In neurons they play a central role in cell-to-cell communication. Nearly all these cells function as batteries in the sense that they maintain a voltage difference between the interior and the exterior of the cell, with the interior being the negative pole of the battery. The voltage of a cell is measured in thousands of a volt (millivolts). A typical voltage is approximately 1/15th of a volt (70 mV). Because cells are so small, voltages of this magnitude give rise to very strong electric forces within the cell membrane’. ~ (cribbed from http://en.wikipedia.org/wiki/Action_potential). ‘Also, speaking of ‘matter-as-energy’, a ‘magnetic field’, an ‘electric current’ [...in the above elided section...], and“very strong electric forces within the cell membrane”(aka ‘action potentials’) I am reminded of having written the following brief note back in 2004: __________ • [Richard]: ‘(...) I personally favour the ‘electric-cosmos’ hypothesis ⁽*⁾, also known as the ‘plasma-universe’ hypothesis, which is based upon the findings of Mr. Halton Arp, as it shows promise of being a far more fruitful line of investigation into what the nuts and bolts of the universe are than anything else I have come across so far. ‘Tis only an opinion, though’. ~ (Richard, Actual Freedom Mailing List, No. 27, 17 March 2004). [http://www.actualfreedom.com.au/richard/listafcorrespondence/listaf27h.htm#17Mar04]. ⁽*⁾ [http://electric-cosmos.org/indexOLD.htm]. ¯¯¯¯¯¯¯¯¯¯ This is all such fun!’ ~ (Richard, List D, Claudiu2, 28 May 2013). (All links open in same window). [http://www.actualfreedom.com.au/richard/listdcorrespondence/listdclaudiu2.htm#28May13]. ¯¯¯¯¯¯¯¯¯¯ There is, however, no rôle whatsoever for the peasant mentality – one of the nigh-on a dozen bodiless personae the social identity encompasses – nor for any lingering remnants thereof. Indeed, any tugging-the-forelock servility – any ‘yes m’lud’ [*]docility – is contraindicated here in Terra Actualis where equity and parity[†]prevails amongst fellow human beings sans instinctual passions/ the feeling-being formed thereof reside. __________ [*]Milord is a term used in both French and English from the sixteenth century. It apparently derives ultimately from the English phrase “my lord”, which was borrowed into Middle French as “millourt” or “milor”, meaning a noble or rich man. (...). Today, the term is rarely used except humorously. (...). “Milord”, in this use generally pronounced as, and sometimes written as, “M’lud” is commonly perceived to be used by English barristers, accused people, and witnesses when addressing the judge adjudicating in a trial. It is common to see in television or film portrayals of British courtrooms barristers addressing the judge as “M’lud”. This was the usual pronunciation until about the middle of the twentieth century in courts in which the judge was entitled to be addressed as “My Lord” ⁽*⁾. However, it is a pronunciation which is now obsolete and no longer heard in court. The modern pronunciation is “My Lord”. (...). This usage of “My Lord” and “My Lady” is also required in Canadian Superior and Supreme courts. ⁽*⁾ The Oxford English Dictionary entry “m’lud” (noun) includes examples from 1853 (Charles Dickens “Bleak House”, i. 4: “‘Mr. Tangle’, says the Lord High Chancellor... ‘Mlud’, says Mr. Tangle”) and 1979 (Joseph Grimond, Baron, “Memoirs”, iv. 67: “We coached him in all the palaver of the court... the ‘Yes m’lud’ and ‘No m’lud’”). [https://en.wikipedia.org/wiki/Milord]. __________ [*]m’lord (n.; pl. m’lords;Britain, now often historical or humorous): my lord, used to address peers temporal, judges, etc.; also m’lady; pl. m’ladies; [e.g.]: “‘There’s a priest wants t’see you, m’lord’. ‘Well, tell him I’m Jewish’”. (1986, Ben Elton et al., “Blackadder II”, 3, ‘Money’); “And, girl. My lord. Lowborn girls say “m’lord”, not “my lord”. If you’re going to pose as a commoner, you should do it properly”. (2012, David Benioff et al., “A Game of Thrones”, 2.3 “A Man without Honour”). [etymology: elision of my+lord].~ (Wiktionary English Dictionary). __________ [†]Jun 19 2015 RESPONDENT: Meanwhile, I also wondered if you had discussed about peasant mentality with Peter and Vineeto, during their feeling being days, because there is no mention of this peasant mentality even in their journals. I just got curious because if they became actually free without hearing about this, then it will be a sort of surprise. Once again, thank you for your reply. RICHARD: Yes, it was discussed – mostly touched upon from time-to-time, as appropriate to a particular situation and/or set of circumstances, rather than emphasised as a core issue in regards to actualism/ actual freedom – and the main aspect which feeling-being ‘Vineeto’ (for example) came to grips with in the early days was loyalty. A clue as to how soon that topic came up is contained in a snippet of a discussion about loyalty itself which happened to be tape-recorded, in 1997, and transcribed in ‘The Compassion Gained Through Forgiveness Binds’. A short way down the page the following exchange takes place. Viz.: __________ • R: (...). This ‘Higher Love’ is never questioned? And compassion, gratitude, trust, loyalty ... • Q(2): Loyalty is because there is the loyalty to family to cut ... • R: What about loyalty itself? • Q(2): Mmm ... I don’t know if it ever came up. • R: I remember you and I having a conversation about loyalty the second or third time you came here. You were realising that you had loyalty to hold you back. [http://www.actualfreedom.com.au/richard/audiotapeddialogues/compassiongainedthroughforgivenessbinds.htm]. ¯¯¯¯¯¯¯¯¯¯ In that text I am reminding ‘her’ how there had been a conversation about loyalty on the second or third occasion ‘she’ had visited – and I can recall, even now, how on that initial occasion it had touched a responsive chord in ‘her’ as something vital to examine – as ‘she’ had shifted ‘her’ familially-inculcated/ societally-inculcated allegiance to ‘the system’ at large over onto the spiritual commune which ‘she’ had been a live-in member for the better part of nigh-on seventeen years. It was still the ‘peasant-mentality’, of course, just in a different guise (and which the spiritually enlightened beings/ the mystically awakened ones, being feeling-beings themselves, affectively/ psychically tap into with full effect). Speaking of which: as no such effect operates here in ‘Terra Actualis’ – no loyalty to be bound with; no allegiance to be held by – there is no way any application whatsoever of ‘Das Führerprinzip’ (either of the secular – as in ‘Auctoritas Principis’ in Ancient Rome – or sacred variety) could ever succeed. Here *equity and parity* prevails. Regards, Richard. [http://www.actualfreedom.com.au/richard/listdcorrespondence/listd32a.htm#19Jun15]. __________ To have reduced oneself to sniping away at Richard and Vineeto from the sidelines – especially on flawed-from-the-get-go thread started by a persona who plays poker for a living – with such pearlers ⁽*⁾as[quote]“an interested solitary amateur”[endquote]who wants to do their ‘own research’ on a highly technical subject[quote]“which has thousands of post-docs and profs. puzzling it over”[endquote], for instance, especially with the vacuous[quote]“but there are some real drawbacks with going it alone and untrained”[endquote]rider – bespeaks a vibrant peasant mentality who knows well his lowly lot in life and would never dream of becoming ‘uppity’. ⁽*⁾ pearler (n.); 1. a person who dives for or trades in pearls; 2. a boat used while searching for pearls; 3. (informal Australia): something impressive; [e.g.]: “that shot was a real pearler”.~ (Collins English Dictionary). ¯¯¯¯¯¯¯¯¯¯ To have reduced oneself to opining on how[quote]“they lack skills to evaluate the data and make erroneous conclusions”[endquote]and, further, also how they[quote]“tend to lack sufficient critical thinking”[endquote] – whilst all the while having asserted how [quote]“evidence is usually cumulative and consensus driven – rarely is there a smoking gun”[endquote] – is such a substandard way to be living a basic actual freedom from the human condition. [quote]“Then there’s the thornier question of whether this sort of contrarianism ⁽*⁾(assuming it’s not entirely correct) has anything to do with actual freedom or not, its progenitors or actually free people in general”[endquote]. [quote]“Maybe the better question is why are actually free people not protected from the sorts of everyday selection biases and logical leaps that we associate with conspiracy theorists – or even just normal feeling being persons? Does actual freedom give one a privileged and neutral POV in terms of weighing evidence? But if so why do these ideas sound like recycled conspiracy memes, rather than something refreshingly novel – like actual freedom itself? ”[endquote] ⁽*⁾ contrarianism (n.; pl. contrarianisms): beliefs and practices of a contrarian{viz.: ‘disagreeing with or proceeding against current opinion or established practice’}; [e.g.]: “Kelly, who specialised in implacable unreason about climate change before his conversion to stubborn contrarianism about various Covid remedies – at odds with the views of designated experts including Australia’s chief medical officer – speaks to a constituency the Coalition wants to court: a group of voters tempted to vo te for rightwing protest parties rather than the Liberals and the Nationals”. (‘The Guardian‎’, Katharine Murphy; February 2, 202). [etymology:contrarian+‎ -ism].[curly-bracketed insert added].~ (Wiktionary English Dictionary). ¯¯¯¯¯¯¯¯¯¯ [...work-in-progress...]. Ain’t life grand! RETURN TO FACTS AND GROUPTHINK INDEX RICHARD’S HOME PAGE ACTUAL FREEDOM HOMEPAGE The Third Alternative (Peace On Earth In This Life Time As This Flesh And Blood Body) Here is an actual freedom from the Human Condition, surpassing Spiritual Enlightenment and any other Altered State Of Consciousness, and challenging all philosophy, psychiatry, metaphysics (including quantum physics with its mystic cosmogony), anthropology, sociology ... and any religion along with its paranormal theology. Discarding all of the beliefs that have held humankind in thralldom for aeons, the way has now been discovered that cuts through the ‘Tried and True’ and enables anyone to be, for the first time, a fully free and autonomous individual living in utter peace and tranquillity, beholden to no-one. Richard's Text ©The Actual Freedom Trust: 1997- . All Rights Reserved. Disclaimer and Use Restrictions and Guarantee of Authenticity