Please note that Vineeto’s correspondence below was written by the actually free Vineeto
(List D refers to Richard’s List D and his Respondent Numbers) Vineeto’s Selected Correspondence Apperception 29 April 2018 VINEETO: Hi Alan, Getting closer indeed – and hence the utter importance of scrupulous honesty with yourself. ALAN: There has been an interesting discussion on slack which I have copied to a word file you can access here And, yes, I know you are not going to become involved in any more slack discussions. I thought you and Richard might be interested and I would appreciate your clarification on two things - as a little bit of back pressure and confirmation for me: Does seriousness end upon self-immolation? I was certainly under the impression that it does. Similarly, is apperception an ongoing experience after becoming actually free? I do not see how it can be otherwise – as I posted on slack. In both questions I mean before becoming fully free. VINEETO: As for the discussion on Slack you sent me – I can fully relate to No. 15’s statement that – • [Respondent No. 15]: “I had the impression when I first became newly free that apperception was occurring all the time.” This was exactly my experience just after becoming actually free (and not merely an impression), and it was so startling and so exactly as Richard had described it that I was just amazed, and revelled in this 360 degree awareness. The experience of apperception also included that everything (regarding knowledge and memory of experience) is at your fingertips but only activated when needed. There was an incredible clarity of mind, wonder and amazement, just as I described it in the first reports of the direct-route-mail-out. However, 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 6 weeks 9 days 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. Cheers Vineeto May 20 2025 SONYA: I had an “ah ha!” moment last week as I was driving to dance class. The sun was shining and just starting to set, I had my music on, window down, and the golden sunlight shining through the window was marvellous. I found myself thoroughly enjoying all the sights and sounds. It made me feel giddy with happiness. This feeling carried on through-out my drive to the studio, then all a sudden I realised things were happening on its own without me “choosing” to? It was like I noticed that I was changing gear, breaking, accelerating, signalling without choosing to? Like my body was doing things on its own accord without ‘me’ consciously deciding these things. I kinda realised that it was always like this, that ‘I’ haven’t really been making any decisions this whole time and things were just happening. It was almost like the most obvious thing ever. Then I parked up, went into class and had a great time. VINEETO: Hi Sonya, This was a great “‘ah ha!’ moment”. Keep it in mind – the more you remember that “things were happening on its own with out me “choosing” to” the more you can safely allow things happening on their own and be done much better without ‘you’ interfering. Richard: This body is eminently competent in functioning autonomously: the stomach tells the brain (wherein lies the will which, with its data-correlating ability, is nothing more grand than the nerve-organising organ of the body) when it is empty. The stomach secretes a chemical when unoccupied which triggers a receptor in the brain that gives rise to a sensation humans ignorantly call ‘I am hungry’. Indeed, tests have been done by people who delight in doing these things, wherein the chemical was injected into volunteers who had just eaten a full meal: the chemical caused them to feel hungry despite their distended stomachs. Thus ‘I’, thinking and feeling that ‘I’ am an important part of the process, step in and incorrectly say: ‘‘I’ am hungry’. ‘I’ am not hungry at all (how can a psychological or psychic entity need corporeal food) ... it is that the stomach is simply signalling its emptiness to the brain via the autonomic nervous system. Likewise the bladder tells the brain when it is full, and so on. When ‘I’ says ‘I want to go to the toilet’, ‘I’ am not busting for a pee at all ... the bladder is merely indicating its fullness. Once again, a psychological and psychic entity cannot manufacture physical urine ... it is absurd. Furthermore, the empty stomach instructs the legs, via the will function of the physical brain, to walk to the cupboard for food. The eyes, seeing an empty cupboard and thus triggering remembered experience, will advise the legs, via the brain’s organising capability, to walk the body to a shop. An empty wallet will tell the legs to take the body to a bank ... and an empty bank account will demonstrate that it is time to get a job (or go on a pension or whatever). I am neither being pedantic nor facetious here ... it is actually this simple. Without an ‘I’ and/or ‘me’, one is this very sensuous flesh and blood body being apperceptively aware, living in the actual world of people, things and events ... not an ‘I’ and/or ‘me’ living in the grim and glum real world, forever cut off from the magnificence of this luscious actual world by ‘my’ unreal existence, thinking and feeling that ‘I’ have to make responsible and onerous decisions. (Richard, List C, No. 4b, 1 May 2000) You may remember Richard’s story how the painting painted itself – Richard: ‘In the years I successfully made a living as a practising artist I never took any notice of the critics’ opinions ... indeed, if I had I would never had made a living out of it as my artistic output came about despite both the institutionalised training I received during three years fulltime study at art college and the two years fulltime application of same immediately following graduation (wherein I had to teach art part-time of an evening to supplement my then-meagre income). It was only when ‘I’ got out of the way and the painting painted itself, so to speak, or the drawing drew itself/ the sculpture sculpted itself/ the pottery formed itself (and so on) that craft – all the painstakingly acquired skills – became art. I clearly remember the opening night of my first one-man exhibition (in a major city of this country I reside in): it virtually sold-out on that first night and, of course, being the star of the show ‘I’ was the recipient of the judgements of those assembled who chose to voice their opinion ... yet what they did not realise, as only ‘I’ knew how that artistic output came about, was that their opinion was of no value to ‘me’ whatsoever either one way or the other. The opinion of another identity did not mean a thing either’. (Richard, Actual Freedom List, No. 90a, 3 July 2005). … and ‘he’ then wished to live life in the same way – Richard: ‘... all art is initially a representation of the actual and, as such, is a reflection funnelled by the artist so that he/she can express what they are experiencing in order to see for themselves – and show to others – what is going on ‘behind the scenes’ as it were. However, when one is fully engrossed in the act of creating art – wherein the painting paints itself – the art-form takes on a life of its own and ceases to be a representation. It is its own actuality. One can only stand in amazement and wonder ... this is what ‘I’ experienced back when I was a normal person. Thus ‘I’ wished to live ‘my’ life this way – where my life lived itself – and consequently here I am ... now’. (Richard, Actual Freedom List, No. 12a, 2 February 1999). SONYA: It was like I was autopilot but aware I was on autopilot. Whereas in the past when I would be on ‘autopilot’ I would also be in fantasy land somewhere in my head. This time felt significant cause I was firmly right here. VINEETO: That is a great description – “I was autopilot but aware I was on autopilot”. It refers to the same fascinating occurrence of apperception Richard describes: the mind’s perception of itself. Richard: Apperception is another ball-game entirely and has nothing to do with any of the above. I take the Oxford Dictionary definition as an established ‘given’: ‘apperception is the mind’s perception of itself’. This means that there is not an ‘I’ being aware of ‘me’ being conscious, but it is an un-mediated awareness of itself. Thinking may or may not occur ... and apperception happens regardless. Thought does not have to stop for apperception to happen ... it is that the ‘thinker’ disappears. As for feelings in apperception; not only does the ‘feeler’ disappear, but so too do feelings themselves. Apperception is the direct – unmediated – apprehension of actuality ... the world as-it-is. (Richard, List B, No. 20, 28 February 1998). SONYA: Basically, all this made me really start to wonder if ‘I’ am really needed. VINEETO: Indeed, and once you begin to wonder if ‘you’ are really needed, you put the first nail in the coffin of ‘me’ and ‘my’ importance. Then seriousness falls by the wayside and being alive in this modus operandi becomes more and more easy and fun. Cheers Vineeto July 3 2025 HENRY: So anything that isn’t ‘absolute zero’ (which is supposed to be unreachable) is vibrating to some extent. VINEETO: Hi Henry, Very pretty images from Alaska. Your above statement is based on the model of an atom with a supposed nucleus and electrons, positrons and neutrons swirling around the nucleus. HENRY: I know that what we call an ‘atom’ is a theoretical structure, but is the vibrating also only a model? VINEETO: As an atom is a theoretical postulate, what supposedly happens within this postulate is also conjecture. Prof. Sir Alfred Brian Pippard (1920-2008), Emeritus Professor of Physics, University of Cambridge, knighted in 1974, had this to say, something which is still as valid today as then – ‘It must be realised, however, that the world of experience and observation is not the world of electrons and nuclei. When a bright spot on a television screen *is interpreted as* the arrival of a stream of electrons, it is still only the bright spot that is perceived *and not the electrons*. The world of experience is described by the physicist in terms of visible objects, occupying definite positions at definite instants of time – in a word, the world of classical mechanics. When the atom is pictured as a nucleus surrounded by electrons, this picture is a necessary concession to human limitations; there is no sense in which one can say that, if only a good enough microscope were available, this picture would be revealed as genuine reality. It is not that such a microscope has not been made; it is *actually impossible to make one* that will reveal this detail’. [emphases added]. ~ (Prof. Sir Alfred Brian Pippard; ©1994; Encyclopaedia Britannica). HENRY: edit: I found this article which describes the first imaging of molecular vibration. In the article they describe that prior to this imaging, the vibrations had been theoretical: “To date, molecular vibrations have been pictorially explained using wiggling balls and connecting springs to represent atoms and bonds, respectively. Now we can directly visualize how individual atoms vibrate within a molecule. The images we provide will appear in textbooks to help students better understand the concept of vibrational normal modes, which till now had been a theoretical concept.” (…) (Article, Scientists observe, image all-important molecular vibrations) (…) But this cannot replace the fact that these eyes are actually seeing, these mechanoreceptors are actually touching, and so on. Any further explanation to this potentially apperceptive sensing remains interpretation, and frequently if not always leads away from what is actually happening as fact. “A mechanoreceptor, also called mechanoceptor, is a sensory receptor that responds to mechanical pressure or distortion. Mechanoreceptors are located on sensory neurons that convert mechanical pressure into electrical signals that, in animals, are sent to the central nervous system.” (https://en.wikipedia.org/wiki/Mechanoreceptor) VINEETO: Regarding mechanoreceptors actually touching – the word “touching” here describes a mechanical device making contact, and not the sense of touch experienced by a sensate human being. Hence, I don’t know what you refer to when you say “mechanoreceptors are actually touching”. What is called “mechanoreceptors” are in fact living sensory neurons being manipulated by mechanical pressure or distortion and this can in no way be called apperceptive sensing just because some mechanical pressure is involved. I also don’t know what you mean by “potentially apperceptive sensing”. Apperception is a function of an identity-free consciousness, i.e. when you are being apperceptively aware, regardless of receiving mechanical pressure, or not. A mechanical device is neither sentient nor conscious let alone apperceptive. Perhaps the definition of actualism might clarify it for you – “the theory that nothing is merely passive (now rare)” (Oxford Dictionary) – and the experience that nothing is merely passive. Richard: Actualism is the direct experiencing of the meaningful, vibrant, dynamic, effervescent, sparkling, pulsating, amazing, marvellous, wondrous and magical happening that is this very physical universe in action. (Richard, List C, No. 3, 16 Mar 2000). I only briefly looked into the article of AAU.edu and in the first paragraph it says: “By focusing light down to the size of an atom, scientists at the University of California, Irvine have produced the first images of a molecule’s normal modes of vibration – the internal motions that drive the chemistry of all things, including the function of living cells.” (https://www.aau.edu/research-scholarship/featured-research-topics/scientists-observe-image-all-important-molecular). Now, you cannot focus “light down to the size of an atom” nor produce images of molecules because atoms and molecules are not actual but mathematical postulates. As such the images they speak of are interpretations (quantum mathematics in quantum-language). When they say “a molecule’s normal modes of vibration” they refer to a postulate’s (molecule’s) mode of conjectured operation, in this case labelled “vibration”. To quote again Emeritus Professor of Physics, Sir Alfred Brian Pippard – “The process of transformation from a classical description to an equation of quantum mechanics, and from the solution of this equation to the probability that a specified experiment will yield a specified observation, is not to be thought of as a temporary expedient pending the development of a better theory. It is better to accept this process as a technique for predicting the observations that are likely to follow from an earlier set of observations. Whether electrons and nuclei have *an objective existence in reality is a metaphysical question to which no definite answer can be given*. There is, however, no doubt that *to postulate their existence* is, in the present state of physics, an inescapable necessity if a consistent theory is to be constructed to describe economically and exactly the enormous variety of observations on the behaviour of matter”. “The habitual use of the language of particles by physicists *induces and reflects the conviction* that, even if the particles elude direct observation, *they are as real as any everyday object*”.[emphases added]. ~ (Prof. Sir Alfred Brian Pippard; ©1994; Encyclopaedia Britannica). (see Richard, Abditorium, Prof. Sir Alfred Brian Pippard). A list of related correspondence at the bottom of the page. As such, I take all their discoveries and interpretations with a large dose of salt. When I became actually free, I lost any ability to believe as well as the ability to imagine. You so rightly said above, in the part I elided – HENRY: Part of what is significant here is the demonstration that sense data is the supreme way to experience and interpret actuality. I have found that ‘my’ reality depends on many of these theoretical constructs in which understanding and interpretation of ‘what is happening’ is outsourced and dominated/ controlled/ owned by an authoritative constructed reality. Where there is interpretation there is room for mistakes, and the model can never be actuality. In a slight-of-hand, our own sense-data is hustled off to a closet and ignored, replaced by these models (which are given the official stamp of approval, taught in schools, printed in books and online sources, etc.). VINEETO: It’s good to be fully aware that these theoretical constructs may well turn out to be an incorrect interpretation of what is actually happening, and because they are now ubiquitously in use, they can spawn a great deal of more theory, conjectures and imaginary conclusions merely based on mathematical equations and models thereof. While it describes the present models of reality, by their very nature of being theoretical constructs they can never be actual. Richard: ‘History shows that a model can be found to be useful without it necessarily being correct ... and such a model is later discarded when another model can be found to correspond more accurately to the facts. (Richard, Actual Freedom List, No. 30, 27 February 2002). Cheers Vineeto July 4 2025 VINEETO: Hi Henry, HENRY: I know that what we call an ‘atom’ is a theoretical structure, but is the vibrating also only a model? (…) But this cannot replace the fact that these eyes are actually seeing, these mechanoreceptors are actually touching, and so on. “A mechanoreceptor, also called mechanoceptor, is a sensory receptor that responds to mechanical pressure or distortion. Mechanoreceptors are located on sensory neurons that convert mechanical pressure into electrical signals that, in animals, are sent to the central nervous system.” (https://en.wikipedia.org/wiki/Mechanoreceptor) VINEETO: Regarding mechanoreceptors actually touching – the word “touching” here describes a mechanical device making contact, and not the sense of touch experienced by a sensate human being. Hence, I don’t know what you refer to when you say “mechanoreceptors are actually touching”. HENRY: Here I was referring to those neurons (the mechanoreceptors) being manipulated by the finger etc. touching, rather than any mechanical device. VINEETO: Ok, I was mislead by the (rather inappropriate ‘scientific’) naming of human/ animal receptor nerves when sending electrical signals to the central nervous system. I prefer to keep it simple, and thus make a semantic distinction between biological (including bio-electrical) functioning and mechanical operations involving man-made mechanical devices. * HENRY: Any further explanation to this potentially apperceptive sensing remains interpretation, and frequently if not always leads away from what is actually happening as fact. VINEETO: (…) Apperception is a function of an identity-free consciousness, i.e. when you are being apperceptively aware, regardless of receiving mechanical pressure, or not. A mechanical device is neither sentient nor conscious let alone apperceptive. HENRY: The reference to ‘potentially apperceptive sensing’ was because with an actually free person, that signal is not being interpreted according to beliefs. Though I am realizing that that would perhaps require a fully free person. VINEETO: Indeed, or a person contemplating “that signal” in a PCE. Then one can experience that those signals are actually happening in the actual flesh-and-blood body – such as a full bladder for instance – (no matter what they are called in real-world ‘science’). Personally, I find it much easier to observe, delight, marvel in and appreciate the fact that it is all wonderfully operating of its own accord. * VINEETO: Now, you cannot focus “light down to the size of an atom” nor produce images of molecules because atoms and molecules are not actual but mathematical postulates. As such the images they speak of are interpretations (quantum mathematics in quantum-language). When they say “a molecule’s normal modes of vibration” they refer to a postulate’s (molecule’s) mode of conjectured operation, in this case labelled “vibration”. HENRY: Yes, this is the conclusion I came to as well. VINEETO: I am pleased you can appreciate that. I have always found Richard’s modus operandi very useful and effective, to look for the capstone of the upside-down pyramid when researching the facts or falsehoods of any topic – and it can be rather alarming that facts are far and few between the theories, hypothesis, models and outright lies and inventions – • [Respondent № 110]: “Reading over some of your previous correspondence (regarding UV Light, quantum physics and subjective realities), I seem to have no reason to believe in private representative realities or a noumenon objective reality anymore. Stunning stuff. Thanks again Richard”. • [Richard]: “You are very welcome ... it is indeed stunning to discover that more than a little of the wisdom of the real world is not worth the parchment/ papyrus/ palm leaves/ rice paper/ clay panels/ stone tablets it is inscribed upon. What I have found, more often than not, in any area of research I have ever looked into is that not only are facts rather few and far between but it is mainly the proposition which gets most of the attention ... so much so that I have oft-times figuratively likened such theses to an inverted pyramid (one standing on its apex) where a judicious pulling-out of its intuited/ imagined capstone results in the teetering edifice painstakingly constructed thereupon ignominiously tumbling down. It is all so glaringly obvious when one twigs to what to look for – the factual basis of the hypothesis or theory/ the basic premise of the argument or proposition – and it saves wading through a lot of quite often well-written but fatally-flawed articles trying to make sense of something which can never make sense”. (Richard, Actual Freedom List, No. 110, 14 April 2006). As such when you know for a fact that atoms and molecules are hypothetical postulates and the question “whether electrons and nuclei have *an objective existence in reality is a metaphysical question to which no definite answer can be given*” (Prof. A. Brian Pippard) then you also know that everything built upon this premise is not actual, even when a large number of ‘scientists’ consider them as real as everyday objects. Then it’s really simple, for you personally, to distinguish a belief or interpretation from fact and actuality in this topic. Cheers Vineeto July 7 2024 Hi Leila, (...) VINEETO: As I am not in the position to make a judgement about your translation here are some tips how you yourself can assess them more accurately. As an example, which may have influenced your translation of the word “apperception” – you wrote in June 2024: LEILA: Richard used “ wordless ” in two of his sentences. 1 hietmoba becomes “ a wordless attitude” toward life, 2 and apperception which is a “wordless appreciation” of being alive right now – of being alive and awake on this verdant planet. Obviously, this is only the first part of Richard’s quote, which does not encapsulate everything that apperception means in actualism writings. Apperception only happens in a PCE or when actually free. Viz: RICHARD: “Apperception is the clear and direct experiencing of being just here at this place in infinite space right now at this moment in eternal time – sans identity and its feeling-fed realities – and it is a wordless appreciation of being alive and awake on this verdant and azure planet. Apperception is where one is living in the already always existing peace-on-earth and is where one is blithe and carefree, even if one is doing nothing: doing something – and that includes thinking – is a bonus on top of the never-ending perfection of the infinitude which this material universe is. Apperception is where one is the universe being stunningly aware of its own infinitude.” And from the Abditorium – which folder can be a great source of information for you when you translate – RICHARD: The word ‘apperception’ literally means: consciousness being conscious of being consciousness... as distinct from the normal ‘self’-conscious way of perception (‘I’ being aware of ‘me’ being conscious). Viz.: • ‘apperception (n.): the mind’s perception of itself […] Cheers Vineeto December 1 2024 SCOUT: Interesting, I’ve had experiences on psychedelics where psychological time ceased to exist as I’d previously known it, as well as the anxiety around it – but there was still change and a direction to change. there was no longer anticipation or anxiety surrounding where that change was leading, just presence. Is that the “eternity” Vineeto and Richard discuss? time is not a concern or even really felt because the mind stops creating a past or future. but there is still always the change and there is only so much change I will experience before all experience ends. But maybe that doesn’t matter when I’m not worried about what’s not happening now. the sense of the “clock ticking” is mostly just fear yeah? VINEETO: Hi Scout, You cannot think your way into this, it is indeed experiential. Have you ever experienced that when you are feeling good, time seems to fly while when you are sad or worried time seems to go on forever? This is a perfect example of ‘personal’ time, it’s all coloured by ‘me’, how ‘I’ feel, what ‘I’ want (or don’t want). Contemplate just this sentence: “To ‘be’ is to take this moment of being alive personally … as being proof of ‘my’ subjective existence” and then, in attentive contemplation become fascinated by the very fact that ‘you’ and 8 billion other people all have their own personal experience of time. It can’t be that time is like this, can it? There is an alternative how to think about this – apperceptiveness. You can try it out in a quiet moment. Richard: Being ‘alive’ is to be paying attention – exclusive attention – to this moment in time and this place in space. This attention becomes fascination … and fascination leads to reflective contemplation. Then – and only then – apperception can occur. (Library, Topics, Apperception) Cheers Vineeto October 25 2024 VINEETO: And to leave no doubt about the exact nature of pure intent – [Richard]: Also, here is a hint for future reading: the word pure, in the phrase pure intent, indicates to a puzzling-it-out-reader that whatever it is which the word intent refers to one thing is for sure: it cannot be affective (else it be not pure). (Richard, List D, Jonathan, 16 February 2014). JAMES: This quote from Richard posted by Vineeto above about pure intent really stuck with me. Especially this part: “it cannot be affective (else it would not be pure).” The only thing I know to do to tap in to pure intent is remember the purity of it from my last PCE. So far this is not working. Like Kuba told me I am missing intent. It does make sense that I need to crank up intent to experience pure intent and it cannot be affective. Which begs the question: Can I have intent w/o it being affective? JAMES: To sum it all up pure intent is the intent to experience the purity. VINEETO: Hi James, There are several ways for you to “crank up pure intent”. For one, you can read and contemplate all of Richard’s descriptions of his various pure consciousness experiences in his selected writings, (Richard, Selected Writing, Pure Consciousness Experiences) to which I recently added those from the tooltips of his Personal Webpage (Richard’s Personal Webpage), where you also find even more descriptions of this kind. When you read them, slowly, with the intention to grasp and experience the flavour conveyed in those descriptions, you can get enticed to want to experience life in this perfect and delightful way as one experiences it in a PCE. The memory of your own PCE will become more vivid and, as I understand you, this is how you want to live for the rest of your life. [Richard]: Diligent attention paid to the peak experience gives rise to pure intent. With pure intent running as a ‘golden thread’ through one’s life, reflective contemplation rapidly becomes more and more fascinating. When one is totally fascinated, reflective contemplation becomes pure awareness … and then apperception happens of itself. (Richard, List B, No. 11, 22 March 1998). Your habit of summing up to a singular sentence of what Richard or I am saying is not enough now – it is the minimum approach. You want to understand it not just cognitively but experientially. In order to “crank up pure intent” to reach your destiny – something you have been on and off busy with for at least 25 years – it is now time to expand and extend yourself like never before. Viz.: [Richard]: I have the greatest admiration for ‘Richard the identity’: He was willing to self-immolate so that I could be here. He never knew me, but was utterly confident that the universe knew what it was doing. He was happy to disappear so that all this could eventuate. He was prepared to go all the way without reservation ... the ‘boots and all’ approach, he called it. What are you saving yourself for? Reach out. Extend yourself. All one gets by waiting is yet more waiting. Patience may be a virtue, but procrastination is an abomination. Be wary of virtues ... they are designed to perpetuate the self. (Richard, Audiotaped Dialogues, Compassion Perpetuates Sorrow). Notice the habit to contract or withdraw and nip it in the bud when you notice it. Expand into cognitively and then experientially understanding, contemplating and imitating the actual world which is right under your nose and all around, the exquisiteness and perfection of it. Enjoy it and then appreciate the enjoyment and thus extend and increase the marvelling and appreciating in this moment the very fact of being alive. The sights, the sounds, the sensate experiences, the very fact that the universe exists, that you exist as a flesh-and-blood body, that you are alive this very moment, the only moment you can actually experience. Instead of contracting, become interested, fascinated and finally obsessed by this one single aim you have in life. * As for “Which begs the question: Can I have intent w/o it being affective?” – of course you can! You quoted the answer yourself recently – James: Finally reread TMOBA after Vineeto’s suggestion and it really does say it all. Here is the last paragraph: Richard]: “Then there is nothing except the series of sensations which happen … not happening to an ‘I’ or a ‘me’ but just happening … moment by moment … one after another. To live life as these sensations, as distinct from having them, engenders the most astonishing sense of freedom and magic. It is all so peaceful, in this actual world; one is living in peace and tranquillity; a meaningful peace and tranquillity. Life is intrinsically purposeful, the reason for existence lies openly all around. It never goes away – nor has it ever been away – it was just that ‘I’/‘me’ was standing in the way of the meaning of life being apparent. The answer to everything that has puzzled humankind for all of human history is readily elucidated when one is actually free.” “The ‘Mystery of Life’ has been penetrated and laid open for all those with the eyes to see.” (Richard, Articles, This Moment of Being Alive). As a final guide to how you can experience being alive non-affectively, apperceptively, here is how Richard describes “mind in neutral” – [Richard]: • [Co-Respondent]: ‘Are you conscious now? • [Richard]: ‘Yes. • [Co-Respondent]: ‘Conscious of what? • [Richard]: ‘Primarily, of the infinitude this physical universe actually is ... as this flesh and blood body only (sans identity in toto) I am proprioceptively conscious of being just here, right now and, as such, the other somatic perceptions currently in operation – tactile, olfactive, visual, audile – are direct: this skin is savouring the touch, the caress, of the mid-winter [seasonal] ambience; these nostrils are rejoicing in the abundance of aromas and scents drifting fragrantly all about; these retinas are delighting in the profusion of colour and texture and form; these eardrums are revelling in the cadence of tones as their resonance and timbre fills the air. Further to that this mind, other than the sheer enjoyment and appreciation of being alive as this flesh and blood body, is ambling along in neutral as all the while there is the apperceptive wonder that this marvellous paradise actually exists in all its vast array’. (Richard, Abditorium, Mind in Neutral). Cheers Vineeto December 14 2024 CLAUDIU: It does seem like the key at this final stage is sensuousness I reread Geoffrey’s report and noticed that what he had been doing while doing nothing but allowing self-immolation to happen, is revelling in sensuousness and pure intent! A naive sensuousness is what led to my rock solid PCE that removed any remaining doubts. Sensuousness is the “thing to do” with all my freed up energy. Sensuousness is the gateway into actuality. Sensuousness points and orients me to the actual world. I don’t have to worry or fret about self-immolating or “making progress”. Instead I can be carefree, assured it will happen, so long as I do my part which is revelling and delighting in sensuousness! But I don’t have to do anything other than that, is the point. I don’t have to worry about it, the universe will do it. It doesn’t mean I can ‘relax’ as in going back to my old ways. That takes me further away. But I can go forward via sensuousness — I don’t know precisely the mechanism of how I will self-immolate but I am really pretty sure that sensuousness will lead to it happening! VINEETO; Hi Claudiu, You are exactly right. Feeling being ‘Richard’ started by deliberately imitating the actual, [Richard]: Look, ‘he’ was just a simple boy from the farm (not at all sophisticated) and what ‘he’ set about doing, consciously and with knowledge aforethought, was to deliberately imitate the actual – as experienced six months prior in a four-hour pure consciousness experience (PCE) … (Richard, Actual Freedom List, No. 68d, 28 October 2005). and continued to do so via what is now known as the Actualism method – “The means to the end – an ongoing enjoyment and appreciation – are no different to the end.” (4th scrolling banner). And here is Richard’s description of what life is like after actual freedom which is no different to “the means to the end” – • [Co-Respondent]: ‘Are you conscious now? • [Richard]: ‘Yes. • [Co-Respondent]: ‘Conscious of what? • [Richard]: ‘Primarily, of the infinitude this physical universe actually is ... as this flesh and blood body only (sans identity in toto) I am proprioceptively conscious of being just here, right now and, as such, the other somatic perceptions currently in operation – tactile, olfactive, visual, audile – are direct: this skin is savouring the touch, the caress, of the mid-winter ambience; these nostrils are rejoicing in the abundance of aromas and scents drifting fragrantly all about; these retinas are delighting in the profusion of colour and texture and form; these eardrums are revelling in the cadence of tones as their resonance and timbre fills the air. Further to that this mind, other than the sheer enjoyment and appreciation of being alive as this flesh and blood body, is ambling along in neutral as all the while there is the apperceptive wonder that this marvellous paradise actually exists in all its vast array’. (Abditorium, Mind in Neutral). You might like this quote for even more marvelling in your sensuous contemplations – • [Richard]: Sensuousness is the wondrous awareness of the marvel of being here now at this moment in time and this place in space. Attentiveness is the fascination of the reflective contemplation that this moment is one’s only moment of being alive – and one is never alive at any other time than now. 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 attentiveness 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. This delicious wonder fosters the innate condition of naiveté (which is the closest one can get to innocence) the nourishing of which is essential if the charm of it all is to occur. The potent combination of attentiveness – fascinated reflective contemplation – and sensuousness produces apperception, which happens when the mind becomes aware of itself. One is intimately aware that this physical space of this universe is infinite and its time is eternal ... thus the infinitude of this very material universe has no beginning and no ending and therefore no middle. There are no edges to this universe, which means that there is no centre, either. We are all coming from nowhere and are not going anywhere for there is nowhere to come from nor anywhere to go to. We are nowhere in particular ... which means we are anywhere at all. In the infinitude of the universe one finds oneself to be already here, and as it is always now, one can not get away from this place in space and this moment in time. By being here as-this-body one finds that this moment in time has no duration as in now and then – because the immediate is the ultimate – and that this place in space has no distance as in here and there – for the relative is the absolute. In other words: One is already here as it is always now. (Richard’s Journal, 1997, Appendix Five). Cheers Vineeto December 15 2024 VINEETO: It’s strange, I only wrote the sequence of the actualism method the way I did in order to give you confirmation that you are definitely on the spot by choosing sensuousness to concentrate on, whereas for you it “puts a dent in me thinking I am somehow ‘good’ at this.” A well, never mind. CLAUDIU: Well there is more to it. I was thrilled to see that I was on the right track – which is indeed indicative of having a good grasp of what I’m doing. But what was injured was my… intellectual pride!! […] In other words my intellectual pride was injured, that it took me so long to see something that was so plainly written and so simple. Of course, thinking about it sensibly, it is understandable. The human condition is very weird and tricky and cunning indeed. But the reaction was valuable to really get this bugger by the throat! […] I’m actually having trouble thinking why I was holding on to this pride now. I eventually just saw that it was just a choice of if I want to continue being that way or not! And I decided that no, I don’t want to be. And that appears to have been the end of it haha. It really felt a lot more dramatic at the time but writing it now it sounds so simple. […] VINEETO: Hi Claudiu, Thank you for explaining the “dent” in detail, and I am pleased you found those features of your psyche to explore satisfactorily and also recognized how they were stacked on top of each other so that you had to discover/ resolve them in sequence. First, a dent in your intellectual pride … wondering why it took you so long to discover the significance of sensuosity. Richard: ‘I remember the first time I experienced being the senses only during a peak experience. There was no identity as ‘I’ thinking or ‘me’ feeling ... simply this body ambling across a grassy field in the early-morning light. A million dew-drenched spider-webs danced a sparkling delight over the verdant vista and a question that had been running for some weeks became experientially answered: without the senses I would not know that I exist. And further to this: I was the senses and the senses were me. With this comes an awareness of being conscious ... apperception’. (Richard, Actual Freedom List, Alan, #pce). Maybe you noticed when clicking on the link that Richard’s being-the-senses-only-PCE happened during his enlightenment period and was introduced with “If I had not been taken in by delusions of grandeur I would have paid particular notice of experiences like this one”. Hence his comment that “a question that had been running for some weeks became experientially answered: without the senses I would not know that I exist.” [emphasis added]. From this you can see the enlightened ‘Richard’ was similarly hamstrung by dominant passions to give sufficient attention to sensuousness at the time. Maybe this goes some way to at least restore your confidence, rather than pride, in your capacity for sagacity. (...) CLAUDIU: Putting it together with today it is that being free would be a guarantee that I will only do what is sensible – which is wonderful. VINEETO: Ha, I think that your appreciation of infinitude (“being free”) is too limited. The universe is much more than sensible … and so is an actually free person, being ultimately the universe’s experience of itself as an apperceptive human being (sans identity). Here are a few descriptions of what one is when actually free from Richard’s Journal (edited for brevity) – Richard: Actual perfection and excellence is free. It is the freely available bonus of daring to be me. Unadorned I stand on my own; more free than a bird on the wing and cleaner than a sea-breeze on a sweltering summer’s day. To be me is to be fresh, each moment again. Owing nothing to no one I am free from corruption … perversity has vanished forever. Unpolluted as I am by any alien entity, my thoughts and my deeds are automatically graceful. Goodwill, freed of social morality, comes effortlessly to me for all internal conflict is over. I am gentle and peaceful in character. […] One’s native intelligence […] is free to operate with an actual sagacity … sensible, rational thought enables one to live freely in this world of people, things and events. This is a tremendous universe in all its workings … this physical world we humans live in is magnificent, to say the least. […] … it is a sensual delight to walk freely in this, the actual world. This actual – this sensate and organic – experience of being here now, living my life so happily and harmlessly, remains unsurpassed in the annals of the history of humankind […] With peace comes benignity and benevolence. I simply have no desire, no urge, no compulsion – and no need – to hurt the other, or anyone else. I have discovered that it is possible to be free. I have found the joy of being me. Freed by pure intent from the very necessary social constraints – designed to control a wayward ego and a compliant soul – I can have generosity of character without striving. Pleasingly, I can take no credit for being kind, for it comes automatically. (Richard’s Journal, Article Twelve) Pure contemplation is not thinking ‘about’ something … which is the usual way of thought. Pure contemplation does not take a duration of time. It is instant thought, a realisation, a flash of seeing. In pure contemplation ‘I’ do no thinking ... thinking does itself. ‘I’ have no substance, therefore in pure contemplation there is thinking without a ‘thinker’. Thought operates freely ... and in immaculate wonder. Pure contemplation is a state of unsullied wonderment: “how can this world happen?”, or “what is this universe doing here?”, or “where does this body come from?” […] All is self-generating ... and so exquisitely intricate. This is actual intimacy. To be actually intimate is to be without the separative identity. I am not apart from the universe … I am the universe experiencing itself. […] It is inevitable that this pure intimacy prevails in the actual for in actual freedom lies benignity; which literally means to be kindly, gentle, harmless, propitious. (Richard’s Journal, Article Fourteen) As you can see there is much, much more to being actually free than “a guarantee that I will only do what is sensible”. Cheers Vineeto January 18, 2025 VINEETO: With naiveté operating in your life you can like yourself and like others … and it is a wonderful way of experiencing each moment, far more enjoyable and inducive in providing fun, appreciation and dignity in your life than any battle for recognition can ever deliver. JESUSCARLOS: I have to access again to that naiveté to be able to confirm this wonder. I will be remembering the PCE for that. Thank you very much for your assistance Vineeto. VINEETO: You are very welcome JesusCarlos, it only takes a little courage, coupled with the firm knowledge of the fact that the other way does not work. JESUSCARLOS: p.s. I remember a wonderful moment in particular during that PCE. My gaze was fixed on the horizon, far away, and beyond the horizon, towards what was no longer visible. A thought associated with infinity arose: what I really am has the capacity to see very far, further than what is considered normal. This is its true capacity. To be able to see beyond the present, towards the enormous and infinite of this vast universe. And with that gaze, to look again at the immediate: there was perfection. VINEETO: Thank you for the description, it is wondrous, mirificent. It makes all the persistence and diligence worth-while. This “true capacity” is apperception. Cheers Vineeto January 10 2025 JAMES: I’ve got sensuousness and perfection. I’m still lacking pure intent and I really don’t understand why. I could be letting the pain interfere with it. JAMES: I added naiveté today to go along with e&a (enjoying and appreciating), sensuousness and perfection. I am quite confident that pure intent is coming soon. VINEETO: Hi James, Just to spell it out more fully what you are intending to do – Richard: Being ‘alive’ is to be paying attention – exclusive attention – to this moment in time and this place in space. This attention becomes fascination ... and fascination leads to reflective contemplation. Then – and only then – apperception can occur. Apperceptive awareness can be evoked by paying exclusive attention to being fully alive right now. This moment is your only moment of being alive ... one is never alive at any other time than now. And, wherever you are, one is always here ... even if you start walking over to ‘there’, along the way to ‘there’ you are always here ... and when you arrive ‘there’, it too is here. Thus attention becomes a fascination with the fact that one is always here ... and it is already now. Fascination leads to reflective contemplation. As one is already here, and it is always now ... then one has arrived before one starts. The potent combination of attention, fascination, reflection and contemplation produces apperception, which happens when the mind becomes aware of itself. Apperception is an awareness of consciousness. It is not ‘I’ being aware of ‘me’ being conscious; it is the mind’s awareness of itself. Apperception – a way of seeing that is arrived at by reflective and fascinating contemplative thought – is when ‘I’ cease thinking and thinking takes place of its own accord ... and ‘me’ disappears along with all the feelings. Such a mind, being free of the thinker and the feeler – ‘I’ as ego and ‘me’ as soul – is capable of immense clarity and purity ... as a sensate body only, one is automatically benevolent and benign. […] You need to have a keen sense of humour. This business of becoming free is not – contrary to popular opinion – a serious business at all. Be totally sincere ... most definitely utterly sincere, as genuineness is essential. But serious ... no way. An actual freedom is all about having fun; about enjoying being here; about delighting in being alive. All that ‘being serious’ stuff actively works against peace-on-earth. One has to want to be here on this planet ... most people resent being here and wish to escape. This method will bring one into being more fully here than anyone has ever been before. If you do not want to be here, then forget it. One will never become free by sitting in a deck-chair on the patio waiting for the ‘Grace Of God’ to descend. One has to reach out – extend oneself – like one has never done before. One has to want peace-on-earth as the number one priority in one’s life. One has to desire freedom from the Human Condition to the point of obsession and beyond ... it is that urgent and essential. Treat unhappiness and harmfulness as if it were a terminal illness that one has to rid the body of. And one does it for a two-fold purpose: for the good of oneself in particular and for one’s fellow humans in general. After all, a happy and harmless person is a pleasure to be with ... if you are not good company for yourself, then what are you for others? [emphasis added]. (Richard, List B, No. 17, 9 July 1998). With all this in mind, James, pure intent is bound to be “coming soon”. Cheers Vineeto January 23 2025 CHRONO: So I had a unique experience after that. Unique because I had not experienced something like it before. So seeing as how Humanity does not know what it is doing, were there any real rules? Could I just become actually free if I wanted to? I had been contemplating this at home and then when I was at work as well. It was a particularly slow day at work so I just reflected on it more. As I was feeling somewhere between neutral to good at the time, I thought of this moment and how it has been this moment this whole time. I became aware of a ‘bigness’ or immensity. Not quite sure of how else to describe it. It grew and it was as if my awareness was drifting into outer space without any central focus. My normal way of being I’d describe as ‘indolent’ in the sense of I stayed the same fundamentally. But now I was electrified, invigorated, and exhilarated. It felt like something was performing surgery in my head. As awareness ‘grew’, I saw all of ‘me’ as a point and felt the sensation of it at my navel area. It reminded me of the ‘pale blue dot’. Except all of me was this pale blue dot. I felt all of sorrow and was on the verge of tears but the tears would not come. I’m not quite sure why after that, but I came back down to earth. I was back to normal and felt kind of frustrated after that. I felt frustrated that I couldn’t allow it to proceed further. The following days I allowed myself to slip below neutral. Then I once again gathered sufficient intent to feel good again. […] VINEETO: To me it sounds like a description of having made a connection with pure intent. The contrast to being normal can be quite overwhelming so your pulling back is a natural reaction. Let this awareness grow again via fascinated attention and reflective contemplation all the way to apperceptive awareness. Richard: Apperceptive awareness can be evoked by paying exclusive attention to being fully alive right now. This moment is your only moment of being alive … one is never alive at any other time than now. And, wherever you are, one is always here … even if you start walking over to ‘there’, along the way to ‘there’ you are always here … and when you arrive ‘there’, it too is here. Thus attention becomes a fascination with the fact that one is always here … and it is already now. Fascination leads to reflective contemplation. As one is already here, and it is always now … then one has arrived before one starts. The potent combination of attention, fascination, reflection and contemplation produces apperception, which happens when the mind becomes aware of itself. (Library, Topics, Apperception) What an exciting adventure it is to be on the wide and wondrous path to an actual freedom. I really enjoyed your whole report. Cheers Vineeto March 31 2025 Richard: Pure intent is a palpable life-force; an actually occurring stream of benevolence and benignity that originates in the vast and utter stillness that is the essential character of the universe itself. (Richard, Abditorium, Pure Intent) ANDREW: (This doesn’t have its own glossary entry? This quote was copied from This Moment of Being Alive, from the link on the first page) VINEETO: Hi Andrew, The entries are under “Pure Intent” in the Library topics and in Richard’s Abditorium . ANDREW: The objection I had for years about this description was this; how can something “stream” from something that is “stillness”? Something still, by definition, is not streaming. It just occurred to me why this objection is wrong. Human Consciousness is finite. The infinitude is, infinite! This “objection” you had “for years” only demonstrates that you remained all these years locked in the conceptual realm of reading the AFT. The stillness is because time does not move – time is the area in which events happen. It is also because space does not move – again it is the arena in which objects move. Both Claudiu and Shashank have already explained to you – “the experience of the infinitude of space and time is of an utter stillness”. It requires the experience of the infinitude of space and time to perceive its utter and vast stillness. This stillness will become instantly obvious when your chattering mind stops and your swirling passions halt and ‘you’ go temporarily in abeyance. Richard: There is an utter purity in the perfection of this universe that one and all live in which wells up ever-fresh from an immense stillness which is the genesis of all that is apparent. This universe is infinite – it has no beginning and no end - it has always been and always will be here … now. Things may come and things may go but the universe itself is everlasting. As the universe’s space is infinite, it follows that it has no edges. As there are no edges to this universe it means there is no centre to it. And as the universe’s time is eternal, it follows that it has no beginning or ending … hence there is no middle. One is nowhere in particular … and I mean this literally, factually. One and all are floating in limitless space and time upon this planet earth, going nowhere and coming from nowhere. The goal in life is to actualise this infinitude and live it as an actuality each moment again. The living of it is to experience being anywhere all at once whilst being nowhere in particular, for this is the living experience of infinitude. For most people, infinitude just means endless … but this is a limited understanding based upon what the self-bound mind can grasp intellectually. [Emphasis added]. (Richard’s Journal, 2004, Page 270). ANDREW: And perception of the actual by a finite consciousness (the only type there is) will be experienced as streaming, VINEETO: Now what is your definition of “a finite consciousness”? In actualism terminology, the word consciousness refers to a flesh-and-blood body being conscious (the suffix ‘-ness’ forms a noun expressing a state or condition), as in being sentient. When a flesh-and-blood body being conscious becomes aware of being conscious apperception occurs. In other words, consciousness being conscious of being consciousness ... as distinct from the normal ‘self’-conscious way of perception (‘I’ being aware of ‘me’ being conscious). (Richard, Abditorium, Apperception). Richard: Apperception is the clear and direct experiencing of being just here at this place in infinite space right now at this moment in eternal time – sans identity and its feeling-fed realities – and it is a wordless appreciation of being alive and awake on this verdant and azure planet. Apperception is where one is living in the already always existing peace-on-earth and is where one is blithe and carefree, even if one is doing nothing: doing something – and that includes thinking – is a bonus on top of the never-ending perfection of the infinitude which this material universe is. Apperception is where one is the universe being stunningly aware of its own infinitude. (Richard, Actual Freedom List, No. 19a, 1 September 2001) – the whole page is well-worth reading. Infinitude is not compatible with logic, concepts or intellectualisation – just look at how mathematicians frantically invent more and more theoretical universes either static or expanding – mathematics cannot deal with infinitude. You need to allow experiencing it. Actualism is not a concept, it is experiential. ANDREW: The other thought, which I never acted on, is; this stillness is the very stuff I am made of. It’s not some distant star streaming pure intent, or a tree, or something outside of this body per se, the proximate location of pure intent as described IS the actual body ‘I’ inhabit. (…) So, back to the topic; pure intent is experienced as a “stream” originating in the “vast and utter stillness” because consciousness is finite. VINEETO: You would have been correct in your last sentence if you had not added the “because”. Consciousness being finite only applies to the normal ‘self’-conscious way of perception (‘I’ being aware of ‘me’ being conscious). A consciousness free from ‘I’/ ‘me’ is capable of apperception which can experience infinitude. Pure intent – the palpable life-force, the stream of benevolence and benignity – is experienced because it exists in actuality. Pure intent is an actual existing stream (not merely experienced as such – apperception only experiences what is actual), the benevolence and benignity being the values of infinitude. (see (Richard, Actual Freedom List, Rick, 30 September 2005). Pure intent can be experienced when you become conscious of being conscious (apperception), when you leave the shallow realm of intellectualisation and dive deeper, and read Richard’s words with all your being (both eyes open), wanting to understand his words experientially. Richard: Being ‘alive’ is to be paying attention – exclusive attention – to this moment in time and this place in space. This attention becomes fascination ... and fascination leads to reflective contemplation. Then – and only then – apperception can occur. An apperceptive awareness can be evoked by paying exclusive attention to being fully alive right now. This moment is your only moment of being alive ... one is never alive at any other time than now. And, wherever you are, one is always here ... even if you start walking over to ‘there’, along the way to ‘there’ you are always here ... and when you arrive ‘there’, it too is here. Thus attention becomes a fascination with the fact that one is always here ... and it is already now. Fascination leads to reflective contemplation. As one is already here, and it is always now ... then one has arrived before one starts. The potent combination of attention, fascination, reflection and contemplation produces apperception, which happens when the mind becomes aware of itself. Apperception is an awareness of consciousness. It is not ‘I’ being aware of ‘me’ being conscious; it is the mind’s awareness of itself. Apperception – a way of seeing that can be arrived at by reflective and fascinating contemplative thought – is when ‘I’ cease thinking and thinking takes place of its own accord ... and ‘me’ disappears along with all the feelings. Such a mind, being free of the thinker and the feeler – ‘I’ as ego and ‘me’ as soul – is capable of immense clarity and purity ... as a sensate body only, one is automatically benevolent and benign. (Richard, Articles, this Moment of Being Alive). Cheers Vineeto May 3 2025 ROY: Hello Vineeto! VINEETO: […] you again want to know for a fact if “the reports are true — even the more mysterious ones, such as pure intent”. The only answer for this will be in a clear unequivocal PCE, where you yourself can say with certainty – ‘this is the world I have been reading about on the AFT, this is how I want to live for the rest of my life, this is indeed magical’. Unfortunately, you have presently all but closed the door to such a confirmation when you say “what I discover through my experience is limited to my experience” – this way you pre-emptively doubt whatever you will experience. ROY: I understand what you’re saying, but let me just clarify a bit. I have no doubt that what I experience during my PCEs is exactly what I want, each day, every day, forever. I’m also not closing any doors, as I’m not doubting anything I’m experiencing – I simply need to remain aware that I can’t draw conclusions about the nature of the universe, space, or time based solely on this experience. My conscious experience is entirely true within the context of my subjectivity. VINEETO: Given that you go on to say that “my conscious experience is entirely true within the context of my subjectivity” I strongly doubt that what you experienced were clear unequivocal PCEs because then you would know, without a smidgen of a doubt, that there is no subjectivity in a PCE because the ‘self’ is temporarily in abeyance in a pure consciousness experience and thus allows you, the flesh-and-blood body devoid of ‘self’, to experience that the actual world is a totally different paradigm to the real world. Unless you do, it is not a PCE. In a PCE, when the ‘self’ (‘I’ and ‘me’) is in abeyance, apperception – the mind’s perception of itself – operates unimpeded, which is unmediated perception by any subjectivity, by any emotions or feeling or passion, therefore unmediated by any belief, concept, principle, moral or ethics. It is a different paradigm from one’s normal perception distinct from the normal ‘self’-conscious way of perception (‘I’ being aware of ‘me’ being conscious). ROY: A concrete example is pure intent, because the apparent benevolence of the universe might be true only within my subjectivity, maybe due to the fact that I’m a creature evolved to thrive in this physical world. VINEETO: As long as you consider pure intent – “a palpable life-force; an actually occurring stream of benevolence and benignity that originates in the vast and utter stillness that is the essential character of the universe itself” – as “true only within my subjectivity” you have not experienced apperception in a PCE. In other words, as long as you search for a PCE “within my subjectivity” you will never be able to experience it. Perhaps reading (again) about the meaning of the word ‘apperception’ including examples and quotes will make it more clear to you what an experience outside of subjectivity is. Cheers Vineeto September 17 2025 SONYA: Another cool experience to log in! So, lately I’ve been kinda just been enjoying and appreciating as much as possible, this would mostly be in the form of noticing whenever I felt bad, seeing that I am being that feeling and being 100% okay with not intellectualising why I may feel that way or to try find any kind of “answer”. I’ve noticed that I’ve found it easier and quicker to get back to feeling neutral and then feeling good again. So I’ve been in a general good mood without any lasting dramatic flares. I think because of this I’ve been able to notice more when I start to head down that path, I’ve started to clearly pin point when my mood changes and just seeing that this is me being this way seems to nip it before it progresses further. Simply because there seems to be no “valid” reason to be remain upset about anything. With all this kind of happening automatically now I think it opened up a new level for me. Last Thursday, I was walking to dance class from my car. It had just rained so the air was cool and had that fresh wet rain smell. I was just enjoying walking, smelling, seeing, feeling the air etc. but not in a forced way if that makes sense. It was a simple direct experiencing of my surroundings. I was simply just happy to be walking. VINEETO: Hi Sonya, This is a great report – with less energy wasted in negative mood changes – because you learnt how to nip them in the bud or simply find them unnecessary – you are now free to enjoy, and appreciate, the whole smorgasbord of sensate experiencing which being alive has to offer. It is certainly another kind of enjoyment – the unconditional enjoyment of simply being alive. SONYA: I remember I was almost at my destination and walking under some trees and all of a sudden it was like everything came into focus with the most clarity I’ve ever experienced. Colours were so vivid and it was like looking through binoculars that were previously “blurry and unfocused” and the settings had adjusted to a clear and crisp image. It was so intense I was definitely taken aback and almost stumbled a little bit. It was quite exhilarating. It lasted a few seconds then faded back to “normal”. After I was definitely feeling a bit shaken but not in a scared way, more like my definition on what was a “direct” way of experiencing the world was turned on its head and amplified really suddenly, really quickly and it has shaken something. There was a raw directness to it that I had never experienced before that I’d like to experience again. VINEETO: It seems you had your first taste of “a “direct” way of experiencing the world”, i.e. direct because the feelings/identity which was blurring your sensate experiencing was temporarily in abeyance. It is wonderful and amazing when that happens and confirms that exactly this is what you want more of. You might like this one – RICHARD: In short: this ambrosial paradise I refer to as ‘this actual world’ has been no further away, all the while, than coming to your senses. JAMES: Just what I needed to hear Richard. ‘In short’ is right. This pretty much says it all. RICHARD: Aye ... this is my favoured way of saying it all: • [Richard]: ‘Step Out Of The Real World Into This Actual World And Leave ‘Yourself’ Behind Where ‘You’ Belong. JAMES: The key part of the first sentence to me is ‘coming to your senses’. That seems like the gateway into the actual world. RICHARD: It is indeed – just as it is also the gateway out of the real world – and ‘tis only the price of admission/the cost of exit that hinders ingress/ egress. JAMES: The ‘price of admission/the cost of exit’ must be ‘me’ which hinders exiting the real world and also hinders the direct contact of the senses to the actual world. Seeing exactly how the ‘me’ hinders this ‘ingress/egress’ diminishes the ‘me’. Can I leave ‘me’ at the gate? RICHARD: This is what I would suggest: • [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. (Richard, Actual Freedom List, James, 27 March 2004). Such a felicitous/ sensuous state of wonder can do wonders (pun intended). (Richard, Actual Freedom List, James, 2 April 2004). Here is one of my favourite descriptions – • [Richard]: I remember the first time I experienced being the senses only during a PCE. There was no identity as ‘I’ thinking or ‘me’ feeling ... simply this body ambling across a grassy field in the early-morning light. A million dew-drenched spider-webs danced a sparkling delight over the verdant vista and a question that had been running for some weeks became experientially answered: without the senses I would not know that I exist as this flesh and blood body. And further to this: I was the senses and the senses were me. With this came an awareness of being conscious – apperception – rather than ‘I’ being aware of ‘me’ being conscious. (Richard, General Correspondence, Alan2, 1 Aug 1998a). Cheers Vineeto October 13 2025 CHRONO: On another separate day, I was reading something Richard writes in regards infinitude where he says that ‘I’ create a center in consciousness and block the experience of infinitude. I started thinking ‘what really is this infinitude?’. ‘It’s a physical infinitude’. ‘Oh it’s this infinite space and eternal time’. Then this thought occurred to me that perhaps that this physical universe is all that there is. There’s nothing other than this physical universe that actually exists. The experience of being ‘me’ is an experience of an ‘otherness’ which is blocking this immensity (which I experience as there on the periphery). I understood for a moment this: Richard: The human eye is, rather, looking into infinity (when gazing deeply into that velvety darkness betwixt the stars) in the sense that there is no limit to its seeing ability other than its own physical capacity due to having evolved on a planet a short distance away, in astronomical terms, from its central star (aka the sun) (when gazing deeply into that velvety darkness betwixt the stars) in the sense that there is no limit to its seeing ability other than its own physical capacity due to having evolved on a planet a short distance away, in astronomical terms, from its central star (aka the sun). [Emphasis by Chrono]. (Richard, Selected Correspondence, Infinitude). VINEETO: This is marvellous. What happened in that moment was apperception – Richard: In that brief scintillating instant of bare awareness, that twinkling sensorium-moment of consciousness being conscious of being consciousness, one apperceives a thing as a nothing-in-particular that is being naught but what-it-is coming from nowhen and going nowhere at all. Apperception is very much like what one sees with one’s peripheral vision as opposed to the intent focus of normal or central vision. This moment of soft, ungathered sensuosity – apperception – contains a vast understanding, an utter cognisance, that is lost as soon as one adjusts one’s mind to accommodate the feeling-tone and subverts the crystal-clear objectivity into an ontological ‘being’ ... a connotative ‘thing-in-itself’. In the process of ordinary perception, the apperception step is so fleeting as to be usually unobservable. One has developed the habit of squandering one’s attention on all the remaining steps: feeling the percept; emotionally recognising the qualia; zealously adopting the perception and getting involved in a long string of representative feeling-notions about it. When the original moment of apperception is rapidly passed over it is the purpose of ‘how am I experiencing this moment of being alive?’ to accustom one to prolong that moment of apperception – a sensuous awareness bereft of feeling content – so that uninterrupted apperception can eventuate. Apperception is the clear and direct experiencing of being just here at this place in infinite space right now at this moment in eternal time – sans identity and its feeling-fed realities – and it is a wordless appreciation of being alive and awake on this verdant and azure planet. Apperception is where one is living in the already always existing peace-on-earth and is where one is blithe and carefree, even if one is doing nothing: doing something – and that includes thinking – is a bonus on top of the never-ending perfection of the infinitude which this material universe is. Apperception is where one is the universe being stunningly aware of its own infinitude. (Richard, Actual Freedom List, No. 25, 31 August 2001) All the best. Cheers Vineeto October 24 2025 ANDREW: So, ‘I’ have had all the aspects of what later were “codified” in religious fear and guilt, love, compassion, sin, etc… long before anyone had imagined the first “handing down” of commandments or any such thing. Even before my favourite “bicameral” people theory, all the passionate energy of ‘who’ I am “really”; blind nature’s rough and ready survival and reproduction “programs”, was there! Fully intact and in full flight! VINEETO: I’ll butt in here before you go on and insert a feeling, and a fresh identity, into this remarkable insight. I suggest to linger a bit longer in this pre-identifying gap, if you can, and allow some further fascinated reflective contemplation regarding the ramifications and consequences of having been able to shed the wrath and grace of god, and ponder how you can enjoy and appreciate this freedom, and if it is worth to do whatever necessary to maintain such enjoyment of freedom. Richard: One starts to feel ‘alive’. Being ‘alive’ is to be paying attention – exclusive attention – to this moment in time and this place in space. This attention becomes fascination ... and fascination leads to reflective contemplation. Then – and only then – apperception can occur. An apperceptive awareness can be evoked by paying exclusive attention to being fully alive right now. This moment is your only moment of being alive ... one is never alive at any other time than now. And, wherever you are, one is always here ... even if you start walking over to ‘there’, along the way to ‘there’ you are always here ... and when you arrive ‘there’, it too is here. Thus attention becomes a fascination with the fact that one is always here ... and it is already now. Fascination leads to reflective contemplation. As one is already here, and it is always now ... then one has arrived before one starts. The potent combination of attention, fascination, reflection and contemplation produces apperception, which happens when the mind becomes aware of itself. (Richard, Articles, This Moment of Being Alive). ANDREW: It’s a remarkably freeing fresh feeling to know this is a fact. I feel it! I feel it in a very direct down-to-earth-way. It’s the same “flavour” as my previous “one with god” illumination years, but without anything between the freshness and the knowing of it. When I have felt this before, it was in the context of new age, “I am god” imaginations et. al. There was that colouring of supernatural power is “around the corner”, and walking on water was inevitable. This is just feeling the fact of ‘being’ ‘myself’. ‘I’ know what I am!’. Me? I know who I am! I am a dude, playing a dude, disguised as another dude! Simple. VINEETO: Have you noticed, once you condensed the insight into a feeling and as such into a belief, and then collate it with those feelings of a familiar flavour, similar to previous affective experiences, that the original insight instantly loses its freshness and poignancy? You even conclude (erroneously) “just feeling the fact of ‘being’ ‘myself’. ‘I’ know what I am!’” Now, a feeling can never be a fact as a feeling cannot experience, let alone know, “what I am”. What you are is the flesh-and-blood body only, as experienced when the ‘self’ is temporarily in abeyance. Whereas the feeling “of ‘being’ ‘myself’” is a passionate feeling born of the instinctual passions – and it not only changes according to your fluctuating moods but, as you already discovered, can also be changed by choice for your benefit and the benefit of those around you. Now that you determined (believe) that you are “a dude, playing a dude, disguised as another dude” – what are you going to do with this feeling? Do you want to live like those ‘dudes’ in the video you attached (Yuri Wong “I am a Dude”), driven by passion, or perhaps be inspired by a more happy and friendly way of life? Such as – Richard: It is all so simple, in the actual world; no effort is needed to meet the requisite morality of society. I have no ‘dark nature’, no unconscious impulses to curb, to control, to restrain. It is all so easy, in the actual world; I can take no credit for my apparently virtuous behaviour because actual freedom automatically provides beneficial thoughts and deeds. It is all so spontaneous, in the actual world; I do not do it ... it does itself. Vanity, egoism, selfishness ... all self-centred activity has ceased to operate when ‘I’ and ‘me’ as ‘being’ ceased to ‘be’. And it is all so peaceful, in the actual world; it is only in actualism that human beings can have peace-on-earth without toiling fruitlessly to be ‘good’. The answer to everything that has puzzled humankind for all of human history is readily elucidated when one is actually free. The ‘Mystery of Life’ has been penetrated and laid open for all those with the eyes to see. Life was meant to be easy. [Emphasis added]. (Richard, Actual Freedom List, Mark, #peaceful) Cheers Vineeto October 25 2025 VINEETO: I’ll butt in here before you go on and insert a feeling, and a fresh identity, into this remarkable insight. I suggest to linger a bit longer in this pre-identifying gap, if you can, and allow some further fascinated reflective contemplation regarding the ramifications and consequences of having been able to shed the wrath and grace of god, and ponder how you can enjoy and appreciate this freedom, and if it is worth to do whatever necessary to maintain such enjoyment of freedom. ANDREW: Indeed, I can heed these words quite willingly. I am very much enjoying some of the ramifications. For one, driven the freeway each morning and night is usually a huge annoyance. However, being as you say, a feeling and not a fact, (I will remember this, very useful and easy to remember). I see other drivers just doing what any person driven by the exact same blind program will do, variations on a theme, and actually amazing that we all get where we are going, the vast majority of time. It was so much easier to see my own anger, and it all be pre-morality. All happening before morality was even a thing, in the modern sense. I felt it is a lightweight manner, as the feeling and the knowledge were immediate. I wasn’t trying to “not be angry”, I was angry, but was not exploding because I was not repressed. It was definitely the beginning of fascination. It was interesting. Feeling myself, watching others. VINEETO: Hi Andrew, Yes, it is generally “morality” incorporated into one’s own identity and the accompanying self-image which stands in the way of acknowledging the feeling which is happening. But once “the feeling and the knowledge were immediate” and you know that this is ‘me’ in action, then it is easy to choose to be in a more pleasant and harmonious manner – voilà, you are instantly more happy and harmless. And thus there is room for fascination and contemplation. Life is amazingly fascinating when ‘I’ don’t insist of having an emotional opinion/ reaction to everything that is happening. That’s why I ‘butted in’ before you proceeded (in the last message) to make “a fresh identity” which would consolidate whatever you feel into a substantial (seriously important) event demanding protection and defence of this freshly created identity. Here it is explained more fully – Richard: The actualism method – enjoying and appreciating this moment of being alive – that was first put into action in 1981 is a potent method specifically aimed at experiencing a condition of uninterrupted apperception ... which means that the peace-on-earth that is already always here – now – will become apparent. When one first becomes aware of something there is a fleeting instant of pure perception of sensum, just before one affectively identifies with all the feeling memories associated with its qualia (the qualities pertaining to the properties of the form) and also before one cognitively recognises the percept (the mental product or result of perception), and this ‘raw sense-datum’ stage of sensational perception is a direct experience of the actual. Pure perception is at that instant where one converges one’s eyes or ears or nose or tongue or skin on the thing. It is that moment just before one focuses one’s feeling-memory on the object. It is the split-second just as one hedonically subjectifies it ... which is just prior to clamping down on it viscerally and segregating it from pure, conscious existence. Pure perception takes place sensitively just before one starts feeling the percept – and thus thinking about it affectively – which takes place just before one’s feeling-fed mind says: ‘It’s a man’ or: ‘It’s a woman’ or: ‘It’s a steak-burger’ or: ‘It’s a tofu-burger’ ... with all that is implied in this identification and the ramifications that stem from that. This fluid, soft-focused moment of bare awareness, which is not learned, has never been learned, and never will be learned, could be called an aesthetically sensual regardfulness or a consummate sensorial discernibleness or an exquisitely sensuous distinguishment ... in a word: apperceptiveness. In that brief scintillating instant of bare awareness, that twinkling sensorium-moment of consciousness being conscious of being consciousness, one apperceives a thing as a nothing-in-particular that is being naught but what-it-is coming from nowhen and going nowhere at all. Apperceptiveness is very much like what one sees with one’s peripheral vision as opposed to the intent focus of normal or central vision. One experiences a smoothly flowing moment of clear experiencing where one is interlocked with the rest of actuality, not separate from it. This moment of soft, ungathered sensuosity – apperceptiveness – contains a vast understanding, an utter cognisance, that is lost as soon as one adjusts one’s mind to accommodate the feeling-tone ... and subverts the crystal-clear objectivity into an ontological ‘being’ ... a connotative ‘thing-in-itself’. (Richard, Articles, Attentiveness, Sensuousness, Apperceptiveness) Feeling being ‘Vineeto’ never paid much attention to this article, ‘she’ found it too dense, but now I can see how much information it contains for understanding and achieving apperceptiveness right from the beginning. I am reminded of Peter talking about looking from the front of one’s eyeballs. Peter: Something Richard said that I found useful was to practice bringing my visual awareness to the very front of the eyeballs. I found this is the best ‘I’ can do to mimic ‘self’-less seeing – there is less of the feeling of ‘me’ looking through the eyes and more of the feeling of the eyes seeing. In this way you also avoid the risk of becoming ‘the observer’ watching ‘the observed’, but more closely mimic what you actually are – the universe sensately experiencing itself as a thinking and reflective corporeal human being. (Actualism, Peter, Actual Freedom List, No. 52, 22.9.2003). ANDREW: It seems all so much easier. VINEETO: It is indeed “much easier” and a marvellous way of living naïvely. This is wonderful. Cheers Vineeto November 2 2025 KUBA: I think the crux of what I am getting at is – is apperception only possible when ‘I’ am in abeyance, no matter how briefly? And ‘I’ only have a memory of the flavour, yet ‘I’ never taste it ‘myself’? In fact ‘I’ have never tasted the “mirificent flavour of pure intent” at all. VINEETO: There are excellence experiences where ‘I’ am still present – Richard: ... the term ‘Excellence Experience’ comes from my third wife’s experience (who is meticulous in grading her experiences so as to not befool herself into thinking something is happening which is not actually the case) on Australia’s most easterly headland one bright and sunny morning where she initially described it to me, while it was happening, as being “not quite a PCE”. Then, while gazing intently at a group of tourists on a lookout platform further below, she observed how it was such an excellent experience anyway, despite not quite being a PCE, it would henceforth be slotted into her then-scale of ‘good’, ‘very good’, ‘great’ and ‘perfect’. [Emphasis added]. (Richard, List D, No. 7, 16 November 2009, tool-tip) And to distinguish the difference of excellence experiences to a PCE – Richard: The most outstanding distinction in the excellence experience is the marked absence of what I call the ‘magical’ element ... in a PCE one is fully immersed in the infinitude of this fairy-tale-like actual world with its sensuous quality of magical perfection and purity where everything and everyone has a lustre, a brilliance, a vividness, an intensity and a marvellous, wondrous, scintillating vitality that makes everything alive and sparkling ... even the very earth beneath one’s feet. The rocks, the concrete buildings, a piece of paper ... literally everything is as if it were alive (a rock is not, of course, alive as humans are, or as animals are, or as trees are). This ‘aliveness’ is the very actuality of all existence – the actualness of everything and everyone – for one is not living in an inert universe. Gary: In hindsight, the description of the PCE fits the bill, with the magical, fairy-tale like quality. The excellence experience may be more common to me lately that I hitherto thought. In the excellence experience, there is a commonness to it not found in the PCE. Richard: Ahh ... good, I am pleased to have feedback that shows this to be a facet of experiencing that more than just a few people have so far reported. It all helps to clarify and aided communication. Gary: In the PCE, there is a clear sense that something of momentous importance is happening, at least it seemed that way for me. Richard: Excellent ... words conveying what ‘momentous importance’ conveys are words such as what I look for in a description, for it is no little thing what one does/ what we are doing. What is conveyed is what impelled ‘me’, all those years ago, into proceeding with the utmost dispatch so as to enable peace-on-earth sooner rather than later ... so much so that when the going got rocky, from time to time, when ‘I’ put ‘my’ foot on the brake pedal in order to slow the process down the pedal went straight to the floor. ‘I’ was on the ride of a life-time. Gary: The excellence experience, if not labelled such, might seem to be an experience of exceptional clarity and lucidity. With the PCE, words like bounteousness, bursting, pouring forth, vibrant, clear, alive, animate, come to mind. Richard: The words ‘exceptional clarity and lucidity’ strikes me as being a very good description of the distinction when compared with ‘bounteousness, bursting, pouring forth’ and so on as I am swimming in largesse. Gary: One of the things that was most striking about it was how uncommon everything appeared, how rich and variegated everything was. Richard: Yes, I took particular note of your depiction of the stone in the gravel pit: sometimes peoples have looked at me in shock when I wax eloquent about actual intimacy with a stone, a brick, a glass ashtray, a polystyrene cup and so on, but I just tell them that I am officially mad and/or that I am a war veteran and they, presumably, go away content that all has been thus satisfactorily explained. It is great that you are here for your input from all your posts is invaluable. (Richard, Actual Freedom List, Gary, 15 August 2000). Or this description from a correspondent, who had explicit PCEs, describing here what was happening for him at the time – Respondent: I’ll try to give an accurate description of this, but it’s very difficult to convey the quality of it. If you have experienced this, you will probably recognise it at once; if not, I don’t think there is any way of conveying it. There is an increase in sensory clarity, especially visual acuity. Along with this increase in clarity there is a ‘purity’ in everything one perceives. The words ‘immaculate’, ‘perfect’, ‘pure’ capture it quite well; everything is wonderful. Strangely, though, the word ‘beautiful’ does not apply. There is no (felt) affect whatsoever. The purity of perception (and the marvellousness of what is perceived) goes beyond affect, leaving only pure, calm wonder. It’s sensory delight without any emotional resonance at all. The sensory delight I’m talking about is not the usual kind of sensuousness/ sensuality that one enjoys in an ordinary state. Rather than being ‘pleasurable’, it is appreciation of the perfection that seems to be inherent in what one is perceiving, which leads to enjoyment of a very different kind. This is quite extraordinary. There is a sensation of softness in the air, which has a pellucid, jelly-like quality (metaphorically speaking). I’m reminded of something you once wrote about the eyes ‘lightly caressing’, as if one is seeing from the front of the eyeball. I also remember you saying ‘nothing dirty can get in’, and that’s exactly the way it is. Objects that would seem drab, dirty, sullied, soiled in ‘reality’ are immaculate in themselves; any ‘dirtiness’ is overlaid by ‘me’. (This is not an intellectual realisation but a direct perception of the fact). In many ways this is like a PCE. The mode of perception is strikingly similar to a PCE. But when I turn my attention to the writer of this message, something is different but I can’t put my finger on it. I’m not really sure whether ‘I’ am here at all, or whether ‘I’ am only a thought/ feeling that briefly intercedes between perceptions and assumes itself to be the agent of this body’s actions. This sounds awkward in words, but there is nothing at all awkward or confusing about what I’m experiencing. I am not sure that I would call this a ‘self’-less experience because, although there is no affect (none that I recognise, none whatsoever), there is still a sense of agency that could be given the name ‘me’ for convenience. (Am I making any sense? Do you know what I’m talking about?). Richard: Yes ... you may find the following link useful in this regard: (Library, Topics, Excellence). [Emphasis added]. (Richard, Actual Freedom List, No. 60c, 22 May 2004). Maybe you described something similar here – Kuba: Right now I experience myself to be here where this moment is happening but there is certainly affect still happening, but it’s like there is only pure affect and then there is actuality all around. (10 Jul 2025) KUBA: This does appear to be so, that moment when apperceptiveness is taking place it is not ‘me’ tasting the actual, there is the experience of actuality itself, when ‘I’ shortly return ‘I’ have a recent memory that the actual world exists. In the near-PCE state of naiveté this happens at a frequent rate, the actual world seems to be not far at all and yet for ‘me’ it is actually inaccessible, as it always is. VINEETO: Of course, the actual world is not far away, it is right under your nose. It also could be that it is not quite apperceptiveness, or apperception, taking place but something similar in quality but missing the magical out-of-this-world element of the PCE. I am not suggesting you never experienced PCEs but perhaps not paying meticulous attention to the difference in quality between a PCE and experiences that were akin to a PCE but not quite. This lack of scrupulousness may have made it easier for ‘me’ to step in and claim them all as ‘my’ experiences, even as something ‘I’ created not something that ‘I’ have to step out of the way in order to experience it. Richard: Apperception, as I said, is the mind’s perception of itself – it is a bare awareness. Normally the mind perceives through the senses and sorts the data received according to its predilection; but the mind itself remains unperceived ... it is taken to be unknowable. Apperception happens when the ‘who’ inside abdicates its throne and a pure awareness occurs. The PCE is as if one has eyes in the back of one’s head; there is a three hundred and sixty degree awareness and all is self-evidently clear. This is knowing by direct experience, unmediated by any ‘who’ whatsoever. One is able to see that the ‘who’ of one has been standing in the way of the perfection and purity that is the essential nature of this moment of being here becoming apparent. [Emphasis added]. (Richard, List A, No. 15, No. 07). * Richard: Apperception is the clear and direct experiencing of being just here at this place in infinite space right now at this moment in eternal time – sans identity and its feeling-fed realities – and it is a wordless appreciation of being alive and awake on this verdant and azure planet. Apperception is where one is living in the already always existing peace-on-earth and is where one is blithe and carefree, even if one is doing nothing: doing something – and that includes thinking – is a bonus on top of the never-ending perfection of the infinitude which this material universe is. Apperception is where one is the universe being stunningly aware of its own infinitude. (Richard, Actual Freedom List, No. 19a, 1 September 2001). Only you can figure this out. KUBA: However via ‘being’ naiveté ‘I’ am inviting apperceptiveness to happen over and over, and each time ‘I’ am bleeping out for the duration of the apperceptive seeing, even if it is just a flash, and another flash etc. This last paragraph explains quite well how it plays out experientially for me. Remember, you have some experience now with trying to do ‘shortcuts’ which revealed to be rather diversions, avoidance and delays – Respondent: I have (big) issues to sort out first before I will be able to make the leap. Richard: As there is no ‘leap’ – an actual freedom is not a spiritual freedom – it would indeed appear so. Respondent: I guess there are no shortcuts. Richard: What I find telling – and this is a general observation – is just how much peoples object to being happy and harmless ... the vast majority of the correspondence in the archives is, in fact, a cutting indictment on the human condition itself. Do you realise – and this is a personal observation – you have just said, in effect, that you guess you will have to become a happy ‘being’ before you can become actually free from the human condition (as if were there a way to be thus free without having to do so you would not)? Whereas it is actually such a delight to finally be able to be happy (and harmless) ... and a relief. [Emphasis added]. (Richard, Actual Freedom List, No. 54, 27 November 2003). Cheers Vineeto
Selected Correspondence Index | Actual Vineeto’s Correspondence Index
Actualism Homepage
| Actual Freedom Homepage

Freedom from the Human Condition – Happy and Harmless

Vineeto’s & Richard’s Text ©The Actual Freedom Trust: 1997-
. All Rights Reserved.

Disclaimer and Use Restrictions and Guarantee of Authenticity