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(List D refers to Richard’s List D
Vineeto’s Selected Correspondence Sincerity
KUBA: Hi Vineeto, Thank you for your extensive reply. VINEETO: Just make sure that what you experienced as the “mirificent
flavour” is indeed pure intent, the “genuinely occurring stream of benevolence and benignity”
and not the previous “connecting to purity”. Is it something which is “irresistibly
enticing, it was impossible not to care, it was something that could easily pull ‘me’ all the way to ‘my’
demise without a shred of resistance”? KUBA: Yes that I am sure of, the “mirificent flavour” is far more than just sensate purity, there is actual meaning woven into it, something ultimately precious. And yes, it has the capacity to pull ‘me’ all the way through to ‘my’ end, the goal is so precious that the means are taken care of. Actually yesterday when that seeing – of what sincerity is and what fellowship regard is – was washing over ‘me’ the flavour was there again, it results in a seemingly bottomless appreciation and it can only lead to action. VINEETO: Hi Kuba, You are very welcome. Now that you experienced “what sincerity is and what fellowship regard is”,
will you be able to rememorate and representiate KUBA: I think where I have gone wrong (quite severely) in the past is where it concerned blending the above into ‘my’ moment to moment experiencing. What I can see now is that there is actually no way for ‘me’ to enjoy and appreciate this moment of being alive if ‘I’ am not at the very least sincere. Because if ‘I’ am not sincere it means there is something to hide and there are parts of ‘me’ in opposition. VINEETO: I would go further, saying that even when you are sincere “there is something to hide and there are parts of ‘me’ in opposition” but the good news is that when you are sincere (“being aligned with factuality/ staying true to facticity”) on an ongoing basis you will eventually recognize and acknowledge those still-hidden parts and those which are “in opposition” whenever they surface without pushing them away or justifying their maintenance. KUBA: This action of hiding and splitting it prevents a clean enjoyment and appreciation. Whatever ‘enjoyment and appreciation’ which is conjured up when not sincere is bound to have good/ bad feelings mixed in, it is not clean and so it will not lead to that “mirificent flavour”. Whereas when being sincere it is as if a straight line to that flavour. VINEETO: Being sincere simply means being ruthlessly honest, not lying to yourself and sticking to the facts –
It does not mean it automatically “is as if a straight line to that flavour”. KUBA: So for now it seems like I have a fun adventure ahead which is to apply the actualism method sincerely (not that doing it insincerely makes any sense lol). Which means that when ‘I’ am not enjoying and appreciating there is something to look at to find out why, and doing so sincerely does away with the hard work and all that other stuff. VINEETO: Mmh, you might imbue too much into the word “sincerely” – finding out some of the obstacles to being happy and harmless sometimes involves investigating something which you so far have avoided looking at. Finding out all of the obstacles to becoming actually free does sometimes require “nerves of steel”. * VINEETO: Thrill perhaps? Or this other word? –
KUBA: Haha yes that is spot on! Interestingly enough this does not play any part right now, it seems the fear of change applies only when ‘I’ am standing still, paralysed. But actually there is a different route to take anyways, as you said a while ago “when in a hole, stop digging”. It only takes that ‘I’ find ‘my’ way back to that clean enjoyment and appreciation and once there ‘I’ have the support from the universe, and there is motion. VINEETO: Why not do it for a few days and then report what you discovered in order to be more “aligned with factuality/ staying true to facticity”. KUBA: I wonder why the resistance to sincerity in the first place, it seems fundamentally that ‘I’ don’t want to be seen. ‘I’ go into some extraordinary efforts to hide, to split, to deceive etc. And actually the way of ‘me’ hiding is the painful and difficult way, the way of ‘my’ exposure is the way to ‘my’ dissolution and that is actually the easy way. It’s a bit like when I was younger and I would lie a lot, and eventually there was all these alternate storylines that I was having to memorise to keep up the facade, and then one day it clicked that to end the lies was actually what would end the burden. VINEETO: There are several reasons – at core that ‘I’ don’t want to be seen because ‘I’ can only exist in obscurity. But this overall summary does not miraculously wipe away all the various reason why ‘I’ want to hide this or that aspect of my identity, my self-image, my persona(s), my ambition, my pride, etc. Often people lie whilst being most sincere because they believe what they say to be the truth. So neither exposure nor “dissolution” is necessarily “actually the easy way”, otherwise you would have done it a long time ago. KUBA: And also isn’t the social identity (including an ‘actualist identity’) exactly that? A facade which hides what ‘I’ am at core? It makes sense why ‘my’ self-immolation is ‘my’ moment of glory, after living a life of lies ‘I’ finally get to set the record straight. I never saw that, that when ‘I’ die ‘I’ die as a fraud, in fact that is why ‘I’ allow ‘my’ demise, because a fraud is all that ‘I’ can ever be, that is why ‘I’ sacrifice ‘my’ life for the benefit of this body, that body and everybody. VINEETO: The social identity it not merely “a façade” hiding ‘me’ at the core – there would be even more murder and mayhem and all the rest if it wasn’t for the controls created by the social identity.
KUBA:
The ‘Geoffrey’ that allowed ‘his’ demise saw that both ‘he’ and ‘humanity’ were
a fraud – “a ridiculous parade of malice and sorrow”. VINEETO: Geoffrey describes ‘me’ and ‘humanity’ from the perspective of the actual world, from a fully flourishing pure intent. You, being firmly within the human condition, now used his words to make a farce of the altruism that facilitates ‘self’-immolation where ‘I’ give up what ‘I’ hold most dear for the benefit of this body, that body and everybody.
Can you see how in the process of writing this message you started with the memory of a genuine experience, and noticing where you have gone wrong in the past, … to then provide a concept out of what it is to be sincere, creating a map for the future, fooling yourself how easy it all will be, philosophising about the social identity being a mere façade and finally end up watering down the altruism required for your manumission as being a mere act of garbage (fraud) disposal? Can you lift your game please? Cheers Vineeto
KUBA: Hi Vineeto, VINEETO: I would go further, saying that even when you are sincere “there is something to hide and there are parts of ‘me’ in opposition” but the good news is that when you are sincere (“being aligned with factuality/ staying true to facticity”) on an ongoing basis you will eventually recognize and acknowledge those still-hidden parts and those which are “in opposition” whenever they surface without pushing them away or justifying their maintenance. KUBA: Hmm ok so basically I have confused sincerity with integrity. So ‘I’ can sincerely recognise all those various parts of ‘me’ which are in hiding or opposition but this does not mean that ‘I’ will have integrity. It seems like naiveté is the closest ‘I’ can come to having actual integrity, in that when naive ‘I’ am no longer hiding or in opposition. I think this is what I meant when I wrote that it is a straight line to that mirificent flavour. I think the rest of the post might make more sense when considered in light of ‘me’ looking for the near-integrity of naiveté. VINEETO: Hi Kuba,
Perhaps start at the beginning – honesty and sincerity. They are both based on “being aligned with factuality/ staying true to facticity”. So whenever you find yourself conjecturing a future scenario, be aware that you veered off into imagination, which is imbued with feeling hope and other seductive ‘good’ feelings and away from sincerity and the wide and wondrous path. Or if it is a chain of philosophical thoughts as the tail end of a direct experience, stop. Get back to facticity and enjoy and appreciate the experience until some good or bad feeling gets in the way. Then honestly acknowledge that … and you know the rest. As you can see from Richard’s quote, being honest and sincere is a few steps away from integrity. First things first. (Richard, Actual Freedom List, No. 46, #sincerity) KUBA: Integrity is what ‘I’ deeply desire and yet ‘I’ can never quite have it / be it. Looking for integrity via sophistication (the normal way) is obviously a disaster and actual integrity ‘I’ cannot have either. But when naive there is something like a near-integrity, hence that is where ‘I’ finally like ‘myself’ and therefore others. And from that place it is a straight line to the mirificent flavour indeed. Ah yes that is what ‘I’ am looking for, to ‘be’ that, it is the closest ‘I’ can come to ‘my’ goal of being innocence personified. It is naiveté. VINEETO: Ha, and because ‘you’ “deeply desire” integrity you conveniently invent a word that is still in ‘your’ territory – “near-integrity”, so that ‘you’ can at least have the label of what ‘you’ “deeply desire”. Why not be sincere and “stay true to facticity”? There it is again, because it is desire what guides your approach rather than sensibility and being down to earth, you aim for the top without establishing the means to get there. No wonder you have been chasing rainbows (or steeples) rather than making day-to-day inroads into being consistently happy and harmless first? Only solid success can give you the confidence to proceed when you hit the inevitable emotional hurdles. Remember how you achieved your skill in parkour? You couldn’t jump up the highest walls in the beginning without basic training for and patiently developing the skills first. I say it again for emphasis – actualism is not like the spiritual path where one uses feelings and imagination for achieving lofty realisations. An actual freedom from the human condition is actual, hence you need to actually change, bit by bit. Therefore aiming for the top of what you desire and hoping to ‘wing it’ somehow is not going to work and never will. The experience of, and rememoration of, the “mirificent flavour” of pure intent gives you the intent to actually do something, down-to-earth and practical. * VINEETO: Can you lift your game please? KUBA: Well as I see it right now this means finding a way to remain consistently naïve. VINEETO: What about “remain consistently” honest and sincere first, as in “being aligned with factuality/ staying true to facticity”? Sincerity is the key, which will then reliably open the lock. Sincerity also helps you to distinguish between pure intent operating and ‘I’/ ‘me’ having taken over the reigns distorting your direct experience into ‘my’ territory of passionate imagination or rationalising away any occurring objections. These tricks are all part and parcel of the human condition and nobody is immune to it. They have to be squarely recognized as such and addressed whenever they occur. It is your adventure and you certainly have all the information you need to make the best
assessment in every situation (as your next post KUBA: I did wake up this morning experiencing naiveté, very much the flavour that I
experienced as a child. I noticed that the “various outlines of ‘me’” had to pull back to allow it and
this is where the daring comes in because it’s stepping into new territory, although it is not completely new
because I have already experienced naiveté as a child. It’s more that those outlines have been ‘my’ home for
so long and now they are being abandoned. VINEETO: This is great, and much better than your previous “morning gloom” and “evening resentment”, eh? A solid commitment to being sincere will assist you in getting back to naiveté whenever you inadvertently slip out of it … until it becomes second nature. Cheers Vineeto
VINEETO: Indeed, this is the very way the actualism method works in a nutshell. By following a self-less inclination you are having fun and vice versa, felicitous and innocuous feelings don’t provide fodder for ‘me’. CHRONO: Much simpler when it’s actually applied as written
haha. I have been reflecting more on what it means to be sincere VINEETO: Hi Chrono, Let me stop you right there. Where you are going with this is that you can never “be in accord with the fact” until you are actually free. This is called a red herring and stops you from even starting. To be sincere, i.e. “in accord with the fact”, means you don’t deceive yourself when a good or bad feeling interferes with enjoyment and appreciation. Therefore you are as honest as you can regarding the feeling which is happening at this very moment of writing this – for example something like “ahh, I can never be sincere, it’s too difficult, I rather stay as I am”. Sincerely acknowledging what is happening you’ll eventually sort it out with the intent to being happy and harmless – and you have demonstrated many times before that you can do that excellently. If you notice imagination happening like creating future scenarios, you sincerely acknowledge that knowing something imagined is not a fact. CHRONO: And my struggle seems to be in seeing that I can never match this effortless perfection. Highlighting the belief that ‘I’ can be perfect. ‘I’ can only allow it through imitating it. ‘I’ can never be it. I feel viscerally conflicted or torn. There must be another belief why I do not simply incline each moment towards it. Perhaps I am jumping the gun again. VINEETO: Of course, if you want to arrive before you start it’s a clear indication you are “jumping the gun” … and sincerely inquiring why you are going on this side-track will inevitably provide the answer and then you sort out what it right in front of you. Remember to get back to feeling good first. Cheers Vineeto
VINEETO: Where you are going with this is that you can never “be in accord with the fact” until you are actually free. This is called a red herring and stops you from even starting. To be sincere, i.e. “in accord with the fact”, means you don’t deceive yourself when a good or bad feeling interferes with enjoyment and appreciation. Therefore you are as honest as you can regarding the feeling which is happening at this very moment of writing this – for example something like “ahh, I can never be sincere, it’s too difficult, I rather stay as I am”. Sincerely acknowledging what is happening you’ll eventually sort it out with the intent to being happy and harmless – and you have demonstrated many times before that you can do that excellently. If you notice imagination happening like creating future scenarios, you sincerely acknowledge that knowing something imagined is not a fact. CHRONO: Hi Vineeto, Ah I see now how what I wrote can be construed that way. What I was trying to convey with the
phrase “to be in accord with the fact” was “imitate the actual” (by being happy and harmless).
That is, from the perspective of the actual, the identity is an illusion and not actually existing. But that doesn’t
change the fact that it does “exist” (this reminds me of “drawing the line between feeling and
fact” VINEETO: Hi Chrono, Thank you for your reply and explaining what you wanted to convey. In the correspondence you linked to, Rick was attempting to cunningly prove that feelings are actual, therefore his whole line of reasoning was polluted. What I meant by saying ‘sincerely acknowledging what is happening’ was more explicitly explained in this snippet of ‘Vineeto’s’ correspondence –
Perhaps the word ‘honest’ is more unambiguous for you when it comes to acknowledging, and if necessary, investigating, one’s feelings and beliefs in the process of ‘imitating the actual’? When Richard explains sincerity, he certainly did not indicate that only someone actually free or in a PCE can be sincere –
“Seeing the fact (of anything)” requires honesty, intelligence and perspicacity, being authentic, genuine and straightforward, but in general not a ‘self’-less experience. If sincerity was only possible during a ‘self’-less experience then how could sincerity be the key to naiveté? It would be putting the cart before the horse. It seems you are unnecessarily complicating (sophisticating) the matter. * VINEETO: Of course, if you want to arrive before you start it’s a clear indication you are “jumping the gun” … and sincerely inquiring why you are going on this side-track will inevitably provide the answer and then you sort out what it right in front of you. Remember to get back to feeling good first. Cheers Vineeto
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