Actual Freedom Library

Selected Writings on
Virtual Freedom

Richard

Peter

Vineeto

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Discussions about a
Pragmatic Virtual Freedom

Peter | 2 |

Vineeto

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Related Links

An Actualist’s Guide for the Wide and Wondrous Path

Actual Freedom

How to become actually free

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Discussions about a
Dynamic Virtual Freedom

Richard | 2 | 3 |

Vineeto

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Related Questions/Objections

What is Virtual Freedom?

What is Happiness?

How do I induce a PCE?

Can I disappear the ‘I’
and the ‘me’?

Where does Pure Intent
Come from?

Why is love (Love) No Solution?

What happened at the Seminal Event?

Difference between
‘Nipping in the Bud’ and Suppressing a Feeling?

Risk of Using
the Actualism Method?

Rapid Way to Actual Freedom?

Actualists don’t care

Clones of Richard

Actualism is a Cult

Clones of Richard

Dogmatism and
Ideological Purity

Please note that Peters text below was written by the feeling-being ‘Peter’ while ‘he’ lived in a pragmatic (methodological), still-in-control/same-way-of-being Virtual Freedom before becoming actually free.

Virtual Freedom

1. The Pragmatic, Methodological Virtual Freedom (Still-In-Control/ Same-Way-of-Being)

Peter: The aim of the path to Actual Freedom is to have the actual world become apparent. The actual world is that which is evidenced and apparent in the PCE or peak experience. The actual world is the world as-it-is, stripped of the veneer of reality or Reality that the ‘self’ or ‘Self’ layers over it. If one makes one’s aim in life to be happy and harmless, one always has an immediate goal and aim every moment – to feel as happy and harmless as one can possibly be right now.

‘How am I experiencing this moment of being alive?’ is the key to firstly ascertaining how one is doing relative to one’s aim in life and, if necessary, finding out what is inhibiting my happiness/ my harmlessness, in this moment. If I am currently not feeling happy and harmless, then that gives ‘me’ something to do – ‘I’ clean myself up as much as possible by rigorously and remorselessly examining any belief that prevents me from that immediate aim.

This process, if undertaken with a sincere intent, will inevitably lead to a state of a pragmatic virtual freedom. One then goes to bed in the evening knowing that one has had a virtually perfect day, and knowing that tomorrow, without doubt, will also be a virtually perfect day. Unless one is willing to contemplate being happy and harmless, free of malice and sorrow, 99% of the time – then forget the whole business. One is then merely aiming for some ‘pie in the sky’, some miracle event to ‘make it all better’.

Nobody believes that it is possible to be completely and irrevocably happy and harmless in the world as-it-is, on earth, here, now, as a flesh and blood body. This belief is, after all, the core of Ancient Wisdom – the sacred and inviolate centre-piece of the Human Condition – that life is a ‘growth’ experience based on suffering.

A pragmatic virtual freedom is available for everyone and anyone who has the sincere intent to be happy and harmless. If someone is not willing to make that level of ‘self’ sacrifice then any interest in an Actual Freedom would remain a purely cerebral exercise – a useless ‘self’-deception. The path to an Actual Freedom is not only non-spiritual but it is down-to-earth and practical – you sort out what it is to be a human being – delve into the Human Condition and then you put what you discover into practice. If it is not put into practice demonstratively then one is fooling oneself – as is common practice on the spiritual path. To ignore the obvious, simple, direct and immediate, in favour of forever contemplating some rosy future, is to commit the mistakes of the past ‘tried and failed’ approaches. Not that there isn’t a future goal – Actual Freedom – but the down-to-earth first essential step is the obtaining of and living in Virtual Freedom for a substantial period. It is the proof of the pudding – to live beyond one’s wildest dreams – to be virtually happy and virtually harmless.

Addendum from Peter after becoming actually free: It is pertinent to point out that this 1998 definition of a virtual freedom is distinctly different to what Richard described as virtual freedom, so much so that we can now describe two distinct aspects of a virtual freedom – the in-control pragmatic virtual freedom as described in Peter’s Journal and pioneered and lived by both Vineeto and me for some 11 years and the out-from-control virtual freedom that Richard talked about in his Journal and recently on mailing list D.

2. The Dynamic, Destinal Virtual Freedom (Out-From-Control/ Different-Way-of-Being)

Richard: Devika was not only the very first practicing actualist but the term ‘virtual freedom’ was coined especially for her out-from-control different way of being (from November 1995 to December 1996), during which period she wrote those (italicised) sections of hers which appear in ‘Richard’s Journal’, as a way of referring to the truly remarkable condition – short of an actual freedom itself – by which she verified and affirmed my (as-then-unnamed) virtual freedom of 1981 as being not only replicable but, of course, equally possible for a female as well as a male. (At the time there was no way in which I was going to go public until or unless there was something demonstrably possible whilst still within the human condition to have on offer).

Thus the virtual freedom being referred to in ‘Richard’s Journal’ is, of course, the full-blown experiencing of it: an out-from-being-control and, thus, different way of being nowadays known as an ongoing excellence experience (EE). This ongoing excellence experience is what the methodological aspect of a virtual freedom – a persistent and diligent application of the actualism method – can morph into whenever that current-time awareness method has been applied to a sufficiency for that to occur/ have happen.

This penultimate out-from-control/ different-way-of-being is barely distinguishable from a pure consciousness experience. It was from this ongoing excellence experiencing that pure consciousness experiences occurred on a near-daily basis – sometimes two-three times a day – for the identity inhabiting this flesh and blood body all those years ago.

Being out-from-control/in a different-way-of-being is quite daunting to contemplate as an on-going EE marks the end of the beginning of the end of ‘me’ and the commencement of the actualism process – as distinct from the actualism method – wherein a momentum not of ‘my’ doing takes over and an inevitability sets in; in an on-going EE the actual world has the effect of impelling one towards it – like a moth to a candle as the overarching benignity and benevolence of the actual increasingly operates such as to render ‘my’ felicity/ innocuity increasingly redundant; this is where being the nearest a ‘self’ can be to innocence – the naiveté located betwixt the core of being and the sexual centre (where one is both likeable and liking) – is attached as if with a golden thread or clew to the purity of actual innocence; an on-going EE is, thus, where one becomes acclimatised to benignity and benevolence and the resultant blitheness because the purity of the actual is so powerful that it would ‘blow the fuses’ if one was to venture into this territory ill-prepared.

Please note: As being out-from-control/ in a different-way-of-being implicitly requires pure intent – which renders the necessity for morals/ ethics/ values/ principles null and void – it is certainly not the territory a fledgling actualist has any business venturing into precipitously.

To summarize: The purpose of applying the actualism method, which the identity inhabiting this flesh and blood body all those years ago both devised and put into full effect, is two-fold – to be of an immediate benefit (an ongoing affective felicity/ innocuity) and an ultimate benefaction (an enduring actual felicity/ innocuity) – and is thus a win-win situation inasmuch as in the meanwhile, if the ultimate be yet to come about, a virtual freedom is way, way beyond normal human expectations.

I cannot stress enough how, with a virtual freedom being more or less the norm worldwide, global amity and equity would be an on-going state of affairs.

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