Actual Freedom – Definitions

Definitions

Pure Intent


Pure Intent:

• [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. This Moment of Being Aliv.

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• [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. Once set in motion, it is no longer a matter of choice: it is an irresistible pull’. This Moment of Being Aliv.

• [Richard]: ‘(...). One can bring about a benediction from that perfection and purity which is the essential character of the universe by contacting and cultivating one’s original state of naiveté. Naiveté is that intimate aspect of oneself that is the nearest approximation that one can have of actual innocence – there is no innocence so long as there is a rudimentary self – and constant awareness of naive intimacy results in a continuing benediction. This blessing allows a connection to be made between oneself and the perfection and purity as is evidenced in a PCE. This connection I call pure intent. Pure intent endows one with the ability to operate and function safely in society without the incumbent social identity with its ever-vigilant conscience. Thus reliably rendered virtually innocent and relatively harmless by the benefaction of the perfection and purity, one can begin to dismantle the now-redundant social identity. The virtual magnanimity endowed by pure intent obviates the necessity for a social identity, born out of society’s values, to be extant and controlling the wayward self with a societal conscience’. (Richard, List B, No. 31, 21 July 1998).

• [Richard]: ‘(...) with pure intent running as a ‘golden thread’ through one’s life, reflective contemplation about being here doing this business called being alive rapidly becomes more and more fascinating. When one is totally fascinated, reflective contemplation becomes pure awareness ... and then apperception happens of itself.

‘It is the quality of pure intent which pulls one forward with impunity ... pure intent transforms into action one’s determination to live a life full of gladness, peace and harmony with oneself, with a person of the other gender, and with all peoples. Pure intent produces total dedication – it is experienced as an irresistible enticement – and it makes it impossible not to do what is required (or to sweep an issue under the carpet and to let sleeping dogs lie) and to continue to conform to the long-failed dictates of the status-quo. Pure intent is not to be confused with being a ‘do-gooder’, or being full of ‘righteousness’, or being ‘moralistic’ or being ‘principled’.

‘Pure intent is the quality that encompasses what morals and ethics aspire to but never reach. Pure intent is a manifest life-force; a genuinely occurring stream of benevolence and benignity that originates in the perfect and vast stillness that is the essential character of the infinitude of the universe. Freed by pure intent from the very necessary social constraints – designed to control a wayward ego and a compliant soul – one can have generosity of character without striving. Pure intent guides one in each and every situation and circumstance – it is an essential prerequisite to ensure a guaranteed passage through the psychic maze – until the primacy of ‘me’ as a psychological or psychic entity withers away.

‘With pure intent one will not rest until one has gone all the way’. (Richard, Actual Freedom Mailing List, Alan, 16 September 1999).

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• [Richard]: “(...) ‘I’ am not alone in this endeavour because ‘I’ can tap into the purity and perfection of the infinitude of this physical universe with a pure intent born out of the PCE that one has during a peak experience. 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. Once set in motion, it is no longer a matter of choice: it is an irresistible pull.” This Moment of Being Alive

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 • [Richard]: “Just to set the record straight: altruism (in its biological sense) is only the key to the process of ‘self’-immolation – going into blessed oblivion – and has nothing to do with living everyday life happily and harmlessly ... the appearance of benevolence ensures that all interactions (including with oneself) are benign and beneficial. (...) Life is truly this simple: the pure intent to have the already always existing peace-on-earth become apparent, as evidenced in the pure consciousness experience (PCE), is activated with the nourishment of one’s innate naiveté via ‘the wonder of it all’ ... whereupon an intimate connection, a golden thread or clew as it were, is thus established whereby one is sensitive to and receptive of the over-arching benignity and benevolence of the ‘another world’ of the PCE – which is already always just here right now anyway – and one is not on one’s own, in this, the adventure of a lifetime.

And sincerity works to awaken one’s dormant naiveté.” List AF, No. 27d, 6 Dec 2002

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• [Richard]: “Pure intent is derived from the purity of the PCE (which is when ‘I’ spontaneously cease to ‘be’) and everything is experienced to be perfect as-it-is at this moment and place ... here and now. Diligent attentiveness paid to the peak experience gives rise to pure intent and with pure intent running as a ‘golden thread’ through one’s life, reflective contemplation about being here doing this business called being alive rapidly becomes more and more fascinating. When one is totally fascinated, reflective contemplation becomes pure awareness ... and then apperception happens of itself.

It is the quality of pure intent which pulls one forward with impunity ... pure intent transforms into action one’s determination to live a life full of gladness, peace and harmony with oneself, with a person of the other gender, and with all peoples. Pure intent produces total dedication – it is experienced as an irresistible enticement – and it makes it impossible not to do what is required (or to sweep an issue under the carpet and to let sleeping dogs lie) and to continue to conform to the long-failed dictates of the status-quo. Pure intent is not to be confused with being a ‘do-gooder’, or being full of ‘righteousness’, or being ‘moralistic’ or being ‘principled’.

Pure intent is the quality that encompasses what morals and ethics aspire to but never reach. Pure intent is a manifest life-force; a genuinely occurring stream of benevolence and benignity that originates in the perfect and vast stillness that is the essential character of the infinitude of the universe. Freed by pure intent from the very necessary social constraints – designed to control a wayward ego and a compliant soul – one can have generosity of character without striving. Pure intent guides one in each and every situation and circumstance – it is an essential prerequisite to ensure a guaranteed passage through the psychic maze – until the primacy of ‘me’ as a psychological or psychic entity withers away.

With pure intent one will not rest until one has gone all the way.” List AF, Alan, 16 Sep 1999

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• [Richard]: “(...) the social identity cannot safely be whittled away unless there be the pure intent to be happy and harmless, each moment again, because this socialised conscience, the moral/ethical and principled entity with its inculcated societal knowledge of ‘right’ and ‘wrong’ (cultural values), has been implanted for a very good reason.

It is there to control the wayward self which lurks within the human breast ... which is why dedication to peace-on-earth is paramount.” List AF, No. 25b, 24 Jun 2003

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Re: Question ... about pure intent

RESPONDENT: (...) I do know that what I’m doing is not what is propagated by the af-website. I’m not too worried about it, as I’m sure this is just part of the process, which will eventually make me discover pure intent and put me on the path to actual freedom. (...) I’ve been wondering about this statement of Richard:

[Richard]: ‘An actualist’s intent is a pure intent and discovering how to blend this pure intent – via attentiveness – into one’s conscious life is the process that places one on the wide and wondrous path to actual freedom’.

How did you get the pure intent or how did you keep the intent running? Are there certain events that lead to it’s discovery? Is there are a particular approach you would advise other to get pure intent?

RICHARD: G’day No. 13, Just putting in a plug for what is propagated by the website.

The ultimate source of an actualist’s pure intent is, of course, the pristine purity of the innocence which prevails in the pure consciousness experience (PCE).

For those who are unable to recall/ unable to trigger a PCE there is the near-purity of the sincerity which inheres in naiveté – the nearest a ‘self’ can get to innocence whilst remaining a ‘self’ – which naiveté is an aspect of oneself locked away in childhood through ridicule, derision, and so on, that one has dared not to resurrect for fear of appearing foolish, a simpleton, in both others’ eyes and, thus, one’s own.

(Because ‘naïve’ and ‘gullible’ are so closely linked – via the trusting nature of a child in concert with the lack of knowledge inherent to childhood – in the now-adult mind, most peoples initially have difficulty separating the one from another).

Now, seeing the fact (as ‘I’ am ‘my’ feelings and ‘my’ feelings are ‘me’) that it is plainly and simply ‘my’ choice as to how ‘I’ experience this moment (the only moment one is actually alive) is a first step leading to its discovery.

And, as the part-sentence you have quoted (further above) has been extracted out from the middle of the first paragraph of the section entitled ‘The Who And How of Attentiveness And Sensuousness And Apperceptiveness’, in the ‘Attentiveness And Sensuousness And Apperceptiveness’ article, then the opening lines provide a clue to an answer for your queries. Vis.:

• [quote] ‘The intent is you will become happy and harmless.
The intent is you will be free of sorrow and malice. The intent is you will become blithesome and benign. The intent is you will be free of fear and aggression. The intent is you will become carefree and considerate. The intent is you will be free from nurture and desire. The intent is you will become gay and benevolent. The intent is you will be free of anguish and animosity. The intent is that, by being free of the Human Condition, you will experience peace-on-earth, in this life-time, as this body ... as is evidenced in a pure consciousness experience (PCE) (...)’. [endquote]

Spelled-out sequentially that first part of the paragraph, immediately prior to the part-sentence you extracted, can look something like this:

1. The initial intent comes from a vital interest in becoming happy and harmless.

That intent thus creates a vested interest in being free of sorrow and malice.

2. The initial intent comes from a vital interest in becoming blithesome and benign.

That intent thus creates a vested interest in being free of fear and aggression.

3. The initial intent comes from a vital interest in becoming carefree and considerate.

That intent thus creates a vested interest in being free from nurture and desire.

4. The initial intent comes from a vital interest in becoming gay and benevolent.

That intent thus creates a vested interest in being free of anguish and animosity.

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All of this vital interest/ vested interest enables sincerity – as to be in accord with the fact/being aligned with factuality/ staying true to facticity is what being sincere is (as in being authentic/ guileless, genuine/ artless, straightforward/ ingenuous) and to be sincere is to be the key which unlocks naiveté ... then the summing-up sentence can now look something like this:

The [sincere/ naïve] intent, then, is that by being free of the human condition you will experience peace-on-earth, in this life-time, as this body ... as is evidenced in the PCE.

As that summary sentence leads straight on to the sentence you have part-quoted from then it too can now look something like this:

• [quote]: ‘(...) An actualist’s intent is a [sincere/ naïve] intent and discovering how to blend this [sincere/ naïve] intent via attentiveness – into one’s conscious life is the process that places one on the wide and wondrous path to actual freedom ... this path is a virtual freedom’. [end quote]

Which in turn is immediately followed by the how-to sentences:

• [quote] ‘Uncovering how to prolong the condition of virtual freedom – via attentiveness and sensuousness – is still another process. These are felicitous and innocuous processes, however, and they are well worth the effort for attentiveness and sensuousness are central to virtual freedom and the key to the whole condition. Attentiveness and sensuousness are both the goal of actualism and the means to that end: one reaches apperceptiveness by being ever more sensuous and one activates sensuousness by being ever more attentive ... and one activates attentiveness by no longer ‘feeling good’. [endquote]

In other words, it is the experiencing of no longer ‘feeling good’ (or ‘feeling happy/ harmless’ or ‘feeling excellent/ perfect’) which activates attentiveness again (as in it ‘jogs the memory’ to pay attention).

It is all a very, very simple method, actually.

Then the next paragraph provides more clues:

• [quote] ‘Attentiveness reminds one to apply one’s sensuousness to the pertinent situation at the opportune time and to implement surely the appropriate amount of activity needed to do the job. When this vitality is judiciously applied, one stays constantly in a condition of virtual freedom. As long as this condition of virtual freedom is maintained, those feeling-states called ‘moods’ cannot arise for there is no anguish or animosity – virtually no malice or misery – when attentiveness is present.’ [endquote]

Those three sentences are immediately followed by an acknowledgement of and an allowance for the obvious:

• [quote] ‘Nevertheless, one is still ‘human’ and to be ‘human’ is to err ... and most people are very ‘human’ and err repeatedly.
Despite [sincere/ naïve] intent, the actualist lets their attentiveness slip now and then and one finds oneself stuck in some unfortunate – but normal – ‘human’ failure. It is attentiveness that notices that change ... and it is attentiveness that reminds one to apply the [sincere/ naïve] intent required to pull oneself out.’ [endquote]

That paragraph then goes on to point out how the process proceeds from there:

• [quote] ‘Slipping into ‘normal’ happens over and over, but the frequency decreases with the assimilation of the fact that the absence of anguish and animosity in one’s moment-to-moment experience allows one’s daily life to be peaceful and harmonious way beyond normal ‘human’ expectations. Once attentiveness has exposed those affective set-backs, sensuousness provides a more considerate and carefree condition ... one is happy and harmless for ninety-nine percent of the time.’ [endquote]

And it finishes with both a summary and a lead-in to the next paragraph:

• [quote] ‘It is attentiveness which notices the change from ‘normal’ into happiness and harmlessness, and which reminds the actualist to maintain the [sincere/naïve] intent needed to keep one blithe and benign ... and which allows apperception to freely happen. Apperceptiveness makes possible salubrity and sagacity (...).’ Articles, Attentiveness Sensuousness Apperceptiveness

As to be apperceptive is to be having a PCE then the ultimate source of pure intent – the pristine purity of the innocence which prevails there – is now freely available.

!Open Sesame!

Incidentally, just before/ just as the PCE starts to wear off, if one unravels (metaphorically) a ‘golden thread’ or ‘clew’, as one is slipping back into the real-world, an intimate connection is thus established betwixt the pristine-purity of an actual innocence and the near-purity of the sincerity of naiveté.

At least, that is the way it worked for the identity inhabiting this flesh-and-blood body, all those years ago, inasmuch ‘his’ recall of PCE’s was a naïve remembrance, rather than a cognitive memory, and ‘he’ thus experienced a constant pull, each moment again, into the immaculate perfection of the actual world ... and thus away from the contaminated imperfection of the real world.

Being a ‘fatal attraction’, so to speak, it rendered the entire process virtually effortless.


Pure intent is a stream of [benevolence and] benignity that issues forth from the purity of the stillness that is the essential character of the infinitude of the universe :

issues forth = vital impetus (a.k.a. élan vital) = intent; as in, pure intent.


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