CLAUDIU: Which ‘enabling/ facilitating feature’ are you referring to?

RICHARD: I am referring to that feature peculiar to being the genitor of the completely new consciousness (a totally original way of being conscious) for all humankind to avail themselves of ... to wit: the magical prodigy which became known as ‘the quickening’.

CLAUDIU: Is that to say that ‘the quickening’ is something that has only happened, and will only ever happen, to the genitor of the completely new consciousness?

RICHARD: Purely by virtue of being the first male to become actually free from the human condition it comes with the territory, so to speak, that there be a way of enabling/ facilitating access to the completely new consciousness (a totally original way of being conscious) for all humankind to avail themselves of.

CLAUDIU: What prevents it from happening to Vineeto, for example?

RICHARD: Given that she is the the first female to become actually free from the human condition there is, of course, nothing to prevent it from happening to Vineeto.

Indeed she has been interacting with me intensively with that very intention; an existential event of some considerable significance in regard to this intent took place between 3:30 and 4:00 AM on the 28th of August 2011, for instance.

For about three weeks prior to this she had been experiencing a near-constant pressure-pain in the nape of the neck, so she knew that something was imminent, as well as experiencing what she referred to as ‘an ambrosial immanence’ filling her up, inasmuch from time-to-time she could bear no more of it (such as to cause her to refrain from interacting intensively for two-three days until it dissipated) due to it being ‘too much’ or ‘too overwhelming’ for her.

Then, at the moment she became essentially the same as me (how I have been, on my own, all these years) there was a tremendous upwards surge of that energetic immanence, in and around my head and shoulders region, of such a potency, of such a strength, as would previously (on some occasion) render me utterly passive, completely immobile, and scarcely able to bear with it, to contain its immensity.

On this occasion, however, it was able to flow freely – it was as if a circuit had been formed betwixt the two of us – and a second, equally potent, surge of that existential immanence followed the first (again in an upwardly direction in and around my head and shoulders region) a short while later.

Regarding that reference to a circuit having been formed, I am reminded of first being shown, as a child in High School, how a magnet produces a magnetic field by holding a sheet of paper over it and sprinkling iron-filings upon its surface; as there is a potent field now operating it is as if the two of us, a male and a female, are the ‘north’ and ‘south’ poles of a magnet; alternatively, the effect could perhaps be likened to the ‘anode’ and ‘cathode’ of a battery generating an electric current (and thus producing an electric field) when a circuit is completed.

Be that as it may be: those potent surges were of such a magnitude that a rather remarkable man on another continent experienced what he had earlier reported as being a ‘gentle energy’ (which he had further described, then, as being ‘totally harmless’) pouring into him, transfixing him in a sort of immobility (not of the body) and overwhelming him to such an extent that he communicated with me four days later, via email, and we were able to establish, with all due care taken in respect to time-zone differences, that the two events were congruent.

CLAUDIU: I am still curious how ‘the quickening’ differs from a ‘blissful’/ ‘euphoric’ altered state of consciousness/ state of ‘being’.

RICHARD: Well, just for starters it is, of course, entirely non-affective.

[...]

Second, it is not even remotely similar to such coarse experiences as blissfulness and euphoria; it is of a quality of such fineness that a fine-champagne-bubbles type of word my second wife (de jure) made up all those years ago – ‘tintling’ – seems to be most apt.

Third, it all takes place here in this actual world – the world of the senses, the sensate world, the world where flesh-and-bodies already reside, as experienced in PCE’s – whereas a state of ‘being’, as experienced in ASC’s, takes place in the world of the psyche, the inner world, the world where flesh-and-bodies have no footing (as in ‘ettha āpo ca paṭhavī ca tejo vāyo na gādhati’, for instance, in D i.223 & S i.15[1]).

Lastly, a ‘‘blissful’/ ‘euphoric’ altered state of consciousness/ state of ‘being’’ could never, ever, have enabled/ facilitated the epoch-changing events of late 2009/early 2010.

CLAUDIU: For example, if what you describe started happening to me ...

RICHARD: Rest assured that what I describe – a feature peculiar to being the genitor of the completely new consciousness (a totally original way of being conscious) for all humankind to avail themselves of – will not start happening to you.

CLAUDIU: ... I would likely think that this is ‘feeling’ gone wild, a ‘blissful’ state, which I would have to stop fueling in order to get back to sensuousness.

RICHARD: Whereas what I thought, when it started happening to me, was how wonderful life itself is inasmuch, with human consciousness being plastic, malleable, a global peace and harmony is now a likelihood in my lifetime.

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[1] Richard: (...) nibbana is the end of the universe – as in it being where water, earth, fire and wind have no footing – as expressed by the Pali words ‘ettha āpo ca paṭhavī tejo vāyo na gādhati’, in DN I 223, for instance. Vis.:
• ettha: here, in this place; also temporal ‘now’, & modal ‘in this case, in this matter’.
• āpo: water.
• ca: (copulative) and, then, now; most frequent in connecting two or three words, usually placed after the second, but also after the third.
• paṭhavī: the earth. It figures as the first element in enumeration of the 4 elements, viz. paṭhavī, āpo, tejo, vāyo (earth, water, fire, wind or the elements of the extension, cohesion, heat and motion).
• tejo: fire, heat.
• vāyo: wind.
• na: negative & adversative particle ‘not’; often apostr. n’ atthi, n’ etaṃ etc.; or contracted: nāhaṃ, nāpi etc., or with cuphonic consonant y: nayidaṃ.
• gādhati: to stand fast, to be on firm ground, to have a firm footing: āpo ca paṭhavī ca tejo vāyo na gādhati ‘the four elements have no footing’.
(D i.223 = S i.15). (Pali text society; pali-english dictionary).

(c) it wouldn't stop those changes, but it would render you incapable of perceiving them. So your heart rate would increase, and your palms would be sweaty, just like normal people, but you would be incapable of noticing these things, since if you noticed these things you would according the theory be experiencing an emotion.

In response to your A,B,C, maybe one way of thinking about it is that although you might have some physiological responses, your perception of them becomes so changed (over time) such that you don't get stuck in those feedback loops where the emotional perception enhances the physiological response, which heightens the perception of emotion, and so on. I think there is also going to be significant cognitive component to it though as well (i.e. you train yourself not to see certain situations as stressful).