Ingenuous:

The Oxford English Dictionary states: “The original sense [of ingenuous] was ‘noble, generous’, giving rise to ‘honourably straightforward, frank’, hence ‘innocently frank’ (late 17th century)”, and provides: “late 16th century: from Latin ingenuus literally ‘native, inborn’, from in-, ‘into’ + an element related to gignere, ‘beget’” as its etymological origin. (www.oxforddictionaries.com/definition/english/ingenuous).

To be Naïveté Itself:

To be naïveté itself (i.e., naïveté embodied as ‘me’), which is to be the closest one can to innocence whilst remaining a ‘self’ (innocence is where ‘self’ is not), one is both likeable and liking for herewith lies tenderness, sweetness and togetherness, closeness whereupon moment-to-moment experiencing is of traipsing through the world about in a state of wide-eyed wonder and amazement as if a child again (guileless, artless, ingenuous, innocuous) – yet with adult sensibilities whereby the distinction betwixt being naïve and being gullible is readily separable – simply marvelling at the sheer magnificence of this oh-so-material universe’s absoluteness and unabashedly delighting in its boundless beneficence, its limitless largesse, with a blitheness and a gaiety such that the likelihood of the magical fairy-tale-like nature of this paradisaical terraqueous globe becoming ever-so-sweetly apparent, as an experiential actuality, is almost always imminent. (Richard, List D, No. 4b, 4 July 2015)

See also: (Richard’s Personal Website, Various, A Clay-Pit Tale)

RICHARD: Maybe it is suffice to say at this stage that I do stress how essential the pure intent of naiveté is ... yet because ‘naïve’ and ‘gullible’ are so closely linked (via the trusting nature of a child in concert with the lack of knowledge inherent to childhood) in the now-adult mind most peoples initially have difficulty separating the one from another. Perhaps it may be helpful to report that, when I first re-gained naiveté (which is the closest a ‘self’ can approximate to innocence) at age 33 years, I would exclaim to whoever was prepared to listen that ‘it is like being a child again ... but with adult sensibilities’ (naïve but not gullible). I was soon to discover, however, that being child-like is not it – children are not innocent – and that innocence is totally new to anyone’s experience (it is just that a child is more prone to readily allowing the moment to live one, from time-to-time, than a cynical adult is).

Thus the pure intent of naiveté provides the collateral assurance ‘I’ require to safely give ‘myself’ permission to allow this moment to live me (rather than ‘me’ trying to live in the present) and to let go the controls. Yet it is the direct experience itself which is the fundamental factor when it comes to making the curious decision to abandon both one’s present course and that of one’s peers and plunge into the adventure of a lifetime. Viz.:

• ‘I was outside watching a bird fly/flutter through a background of blue sky and the green leaves of trees and I was taken away by the utter fullness of it!’

This is what is important. (Richard, List B, No. 25f, 22 June 2000)

Naive:

Sedulous:

Sincere/Sincerity:

The word ‘sincere’ can be traced back to the Latin sincerus, meaning ‘whole’ or ‘pure’ or ‘sound’, and which is arguably derived from the roots ‘sin-’ (one) and ‘crescere’ (to grow) in that the Latin ‘sincerus’ originally referred to a plant which was of pure stock – not a mixture or hybrid – and thus came to mean anything which was genuine (as in ‘true’ or ‘correct’) and not falsified, adulterated, contaminated.

Sincerity is to be in accord with the fact/being aligned with factuality/ staying true to facticity (as in being authentic/ guileless, genuine/ artless, straightforward/ ingenuous).

To Be Sincerity: 

[Richard]: Because you are evidently paying so much attention to that previous post of mine I would like to emphasise a couple of important aspects to it regarding sincerity/ naiveté.
Given that it is, plainly and simply, always ‘my’ choice as to how ‘I’ experience this moment then the optimum manner in which to do so is, of course, sincerely/ naïvely.
Thus the part-sentence in that previous post of mine [quote] ‘and to be sincere is to be the key which unlocks naiveté’ [endquote] is worth expanding upon.

The operative words in that part-sentence are [quote] ‘... to be the key ...’ [endquote] and with particular emphasis on the word ‘be’ (rather than ‘have’ for instance).
In other words, to be sincerity (not only have sincerity) is to be the key (not merely have the key) to be naiveté (not just have naiveté).
(Bear in mind that, at root, ‘I’ am ‘my’ feelings and ‘my’ feelings are ‘me’ and it will all become clear).
As there is something I have oft-times encouraged a fellow human being to try, in face-to-face interactions, which usually has the desired effect it is well worth detailing here:

Reach down inside of yourself intuitively (aka feeling it out) and go past the rather superficial emotions/ feelings (generally in the chest area) into the deeper, more profound passions/ feelings (generally in the solar plexus area) until you come to a place (generally about four-finger widths below the navel) where you intuitively feel you elementarily have existence as a feeling being (as in ‘me’ at the core of ‘my’ being ... which is ‘being’ itself).

Now, having located ‘being’ itself, gently and tenderly sense out the area immediately below that (just above/ just before and almost touching on the sex centre).
Here you will find yourself both likeable and liking (for here lies sincerity/ naiveté).
Here is where you can, finally, like yourself (very important) no matter what.
Here is the nearest a ‘self’ can get to innocence whilst remaining a ‘self’.
Here lies tenderness/ sweetness and togetherness/ closeness.
Here is where it is possible to be the key. (Richard, List D; Srid, 26 May 2009)

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