May 1 2025

VINEETO: The way out of this is to get back to feeling good and then enjoy and appreciate this unique and exciting adventure of a lifetime. “The more severe ‘I’ become with ‘myself’” is another way of saying you want to control the way it is going to happen … and that is not possible by the very nature of ‘self’-immolation –

VINEETO: It is not for nothing that the actualism method is about enjoyment and appreciation, all the way. In other words, you have the option to enjoy and appreciate your slowly coming to terms with your being redundant.

VINEETO: What you could do instead is channelling those “burning”, “screaming” passions into affective felicitous and innocuous passions

KUBA: This was such great advice! It did not occur to me that I could do this, instead I was trying to sort of “tough it out”, but where is the fun, adventure and thrill in that. No wonder it became some kind of a serious, almost moralistic thing. I was just waiting for it to end as opposed to enjoying and appreciating the thrilling ride.

VINEETO: Hi Kuba,

I find it amusing that after so many years of applying actualism and being close to your intended goal of reaching your destiny, as you have been telling us all for some time (so it must be so), I remind you of the 101 tool of the actualism method and you tell me that “it did not occur to me that I could do this”.

Just to put in an additional plug for the method Richard devised and used with success –

Richard: For the sake of clarity in communication I would stress that the actualism method sits firmly upon the minimisation of both the ‘good’ and ‘bad’ feelings and the optimisation of the felicitous/ innocuous feelings ... and merely being in touch with felicity will not do the trick. (Richard, Actual Freedom List, No. 50, 30 September 2003)

Richard also said that he experienced as an artist, how at time “the painting painted itself” and he wanted his life to live itself as well. The way it works with art is that one practices the skills and tools of the craft until they become second nature and one becomes a very good crafts-person. Then, and only then it is possible for ‘me’ to get out of the way and let the painting/ sculpture/ pottery/ etc. make itself – this is when craft becomes art.

The same happens with the actualism method – when applied with diligence and persistence until enjoyment and appreciation become second nature, come what may, when this becomes a habitual way of life, then the craft can become art when the controller steps out of the way, naiveté becomes the norm and life is allowed to live itself. That is when the actualism process takes over and one can sit back and enjoy and appreciate a ride of a life-time.

Richard: “Also, by virtue of proceeding in this manner the means to the end – an ongoing enjoyment and appreciation – are no different to the end itself.” (Richard, Articles, This Moment of Being Alive).

KUBA: So even those instinctual passionate reactions which come as a result of ‘my’ approaching demise can be turned into enjoyment and appreciation. Perhaps there was some kind of a feeling/ belief that altruistic self-immolation must be a serious affair, but something which you wrote Vineeto came to mind yesterday, to paraphrase you wrote that the last step can be taken with a “hop and a skip”. This is possible only when all of ‘me’ is on board, and how else for ‘me’ to get on board than to welcome ‘my’ destiny, it is the powerful affective energy of felicity and innocuity which can allow something so ‘big’ to disappear forever with a “hop and a skip”.

VINEETO: I searched through everything I have written and could find neither “hop” nor “skip”, perhaps you can find it. I found this –

Vineeto: Once you sorted out everything you can sensibly sorting out, you will by its very nature do something you have never done before – manumit your ‘self’.
This last step is something entirely new in your life and is necessarily a jump from the known into the unknown (which you had glimpses of). But you cannot reason it out in advance – you cannot rely on your trusted sensible pattern of action. [emphasis added]. (Actualism, Actualvineeto, Kuba, 30 September 2024).

It is not surprising though that you so willingly believed that “self-immolation must be a serious affair” – the very survival passions induce this belief/ imagination that it is a big deal and that you must suffer for even wanting it. But upon closer inspection this too is a furphy.

KUBA: How amazing that with the seriousness fading the world around has now changed also! I see now that indeed ‘I’ cannot control the ways and means of self-immolation, that would be a contradiction in terms, ‘I’ only enjoy and appreciate the thrilling ride and remain out from control.

VINEETO: I am so very pleased that you can see this now – it will make ‘your’ last days so much more fun.

KUBA: This is in the other direction to what ‘I’ was doing before, ‘I’ was holding onto and nourishing the seriousness, trying to self-immolate from the seriousness. Of course this can never work, I see this energy of seriousness for what it is now, it will never deliver the goods, it can be discarded now.

VINEETO: So there is no seriousness in actual freedom, how could seriousness ever assist with becoming actually free. In fact it does the precise opposite, it anchors ‘me’ as a ‘being’.

Yes, the very seriousness is nourishing the passionate illusion that ‘I’ am very, very important (a matter of life and death in fact) and therefore cannot abdicate the throne.

KUBA: A lot of posts today. OK so I can see with this energy of seriousness, there was some kind of attachment that ‘I’ had to it, that ‘I’ felt it was needed. I have been looking at this, the question of why is any seriousness needed?

But that is the thrust of this belief, that in order to demonstrate caring one has to become seriously involved.

VINEETO: Sometimes it is enough to see your belief in print in order to recognize how silly it is. And so everyone goes around, earnestly and seriously perpetuating the suffering that supposedly provides meaning to one’s life.

KUBA: But I see that this is not so, that life can be enjoyed and appreciated fully without a shred of seriousness. It is still something new though, like an open question – Is it possible to cast out any and all seriousness for good and to live life in full meaning.

VINEETO: I see that the universe has already ensured that seriousness plays no part, because of the facticity of death. ‘I’ can only kid ‘myself’ that something is serious, by believing that it is ultimately lasting. Only the universe exists eternally and it has no need for seriousness as it is absolute. ‘I’ want seriousness as it gives ‘me’ a shot at eternity, at immortality. ‘I’ want to build that which is ultimately lasting – that is the very thrust of ‘my’ seriousness, it is 180 degrees opposite to simply being here to play. So I see why ‘I’ was invested in the seriousness, it does anchor ‘me’ as a ‘being’, to cast out all seriousness is to say a resounding YES to being alive, and to death also.

Indeed, and not only does it anchor you to an imagined immortality but to ‘humanity’ as well – how dare you having fun while everyone is suffering. Here are two links where Richard was attacked by several correspondents for not duly suffering when a seismic sea-wave event happened – (Richard, Actual Freedom List, No. 56c, 12 January 2005) and (Richard, Actual Freedom List, 53g, 9 January 2005).

And exactly because seriousness/ suffering anchors and empowers ‘you’ “to build that which is ultimately lasting”, it is in your best interest to not be serious but naïvely enjoy and appreciate and cherish and marvel being here on this amazing planet we all share. There is no better way to fulfil your destiny.

Cheers Vineeto (Actualism, Actualvineeto, Kuba 6, 1 May 2025).

May 4 2025

VINEETO: The actualism method of enjoying and appreciating this moment of being alive is designed to thin out or weaken the affective influence of ‘I’/ ‘me’ by minimising the ‘good’ and ‘bad’ feelings which keep the ‘self’ in place, and maximising the felicitous and innocuous feelings which diminish the affective energy/ influence of the ‘self’.

ROY: When I started correctly applying the method during my days, there was a progressive change that made my day-to-day life much, much better than it was. However, it’s a completely different experience from a PCE. For some time now, the situation had stabilized, and I felt I wasn’t progressing. I think what’s holding me back is, on one hand, still-rooted beliefs, and on the other, not truly understanding (I mean, beyond the simple intellectual understanding) the ‘self’. And that’s why I’m interested in continuing to explore everything that might help me in that regard.

VINEETO: Everything that is written on the AFT website, especially on Richard’s portion of it, should make it clear that the whole of you, the passionate identity including the social identity is who you are. Given that who you are is comprised of emotions, feelings, passions, emotion-backed beliefs, concepts, principles etc, the quickest way to discover who you are and how you tick is via looking at any and every emotion which stands in the way of continually feeling good, being affectively happy and harmless (the condition when the ‘self’ is least dominant).

I have seen many actualists, feeling being ‘Vineeto’ included, who at first impatiently wanted to skip the exercise of becoming affectively happy and harmless and jump to the end straight away, only to get hopelessly lost in imagination, daydreaming, being side-tracked to spiritualistic dissociation methods or ‘scientific’ psychological self-help offers when they hit the first obstacle. Here is what ‘Vineeto’ discovered –

ALAN: On further investigation, I discovered a belief lurking in the depths – that it seems to be just as difficult to attain a condition of actual freedom as it is to ‘achieve’ enlightenment.

‘VINEETO’: I’d like to throw in my observation that achieving enlightenment is peanuts compared to becoming actually and permanently free from the human condition. Why do you think hundreds of people have become enlightened in the last millennia while Richard is still the only one who is actually free? And to add my own experience as evidence – some six months into my practice of actualism I arrived at an altered state of consciousness that had all the elements of enlightenment and only Richard’s strong warning not to get ground on the Rock of Enlightenment and rigorous sincerity saved me from entering permanent delusion.

I therefore agree with you that it is purely a belief – it is not ‘just as difficult’ but it requires much more sincerity and far more ploughing into the depth of one’s psyche to become actually free from the human condition in toto than it does to become enlightened. After all, in the identity-swapping fantasy of enlightenment one is merely replacing a shoddy ego with a grand soul, comparable to swapping a rusty old Morris Minor for a brand-new Rolls Royce, whereas for actual freedom ‘I’ am required to persistently and willingly whittle away at my very ‘being’ until ‘I’ arrive at a point where ‘my’ immolation is inevitable. (Actualism, Vineeto, Actual Freedom List, Alan-e, 18.2.2002).

One can’t think or philosophise one’s way into the actual world because it is actual, not philosophical or conceptual. You got to walk the walk to dismantle your ‘self’ bit by bit, thin it out at the edges with a sincere commitment to imitate the actual by becoming unconditionally happy and harmless, by enjoying and appreciating being here now, in this only moment you can actually experience being alive.

I also found that the core reason for wanting to jump the gun, so to speak, the all-or-nothing approach, is a basic resentment of being here. Why else should there be a resistance to enjoy and appreciate being here.

ROY: I believe that if I gain a better understanding of its nature, it might be easier to free myself from it. Yesterday and today, I had moments where I managed to free myself from a certain type of thought – thoughts that all revolve around me – that prevent me from being even happier and cause me some fatigue. It’s different, but it’s a huge step forward for me!

VINEETO: It is impossible to experientially understand the nature of ‘self’ as long as you are a ‘self’ – there is always a ‘self’ trying to do away with ‘self’.

Richard: ‘I’ do not really end ‘myself’ in that ‘I’ do not do the deed itself for ‘I’ cannot end ‘myself’. (Richard, Abditorium, Altruism)

A feeling being cannot understand the nature of ‘self’ (except in an unequivocal PCE) hence you will get no answers from people in the real world or the spiritual world. Richard, even though he fully understood the nature of ‘self’ in his 4hr PCE, had to nevertheless transcend first the ego-part of ‘self’ by becoming enlightened and then for 11 years gradually penetrate into the soul-part of ‘self’ – Love Agape and Divine Compassion plus pacifism – in order to finally become free of the identity in toto, all the while using the actualism method to do that.

As such he was the first person to experientially understand the nature of ‘self’/ ‘Self’ in its entirety from the perspective of being without ‘self’/ ‘Self’. (see (Richard, Selected Correspondence, Enlightenment Résumé). Why, after studying and fully understanding the impact of Richard’s brief history you still think that the answers to an actual freedom and the nature of ‘self’, lie elsewhere is a mystery to me. But then I could have easily forgotten how long it took ‘Vineeto’ to comprehensively understand.

Also, because you believe that it’s only thoughts “that prevent me from being even happier and cause me some fatigue” – a belief you borrowed from spiritualists – you completely overlook the fact that it is feelings and passions, (accompanied by feeling-fed thoughts/ beliefs/ truths/ concepts) which comprise the identity/ the ‘self’. Therefore, when you experience a diminishment in feeling good you apply affective attentiveness, i.e. attentiveness to how you feel, in order to discover what is preventing you from feeling good right now. Of course, it is pertinent to first uncover and abandon any dissociative habits you might have acquired during your flirtation with spiritual practices, else any feelings will only surface as “fatigue” or similar negative psychosomatic symptoms (called ‘sensations’ by them), which is a very common occurrence with practitioners of Vipassana and similar dissociative practices.

ROY: PS: Lately I’ve been writing in my native language and then translating with AI, and it helps – I think I can express myself more clearly.

VINEETO: Just out of curiosity, if you don’t mind, what is your native language?

Cheers Vineeto (Actualism, Actualvineeto, Roy 2, 4 May 2025).

November 20 2025

ANDREW: I remind myself often of this “no preconditions” assertion, for obvious reasons. It would be a decisive blow to all doubts if the mystery woman of the subcontinent had anything to say about her experience.

VINEETO to Andrew: You can also look at it thisaway – you want to be actually free because you don’t like being here – (Richard, Actual Freedom List, No. 54, 27 November 2003).

KUBA: Ah this makes sense now, if ‘I’ am treating actual freedom as a desperate escape plan for ‘me’ then it is merely a self-centred involvement borne of ‘my’ resentment to being here, its selfism driving the attempt and so it is bound to go round in circles.

When gloomy and grumpy ‘I’ am certainly not concerned with much else other than ‘me’. I find that ongoing felicity and innocuity does naturally engage dedication to peace on earth, it broadens the scope of ‘my’ caring and it demonstrates/ reminds ‘me’ just how precious the end of suffering – for all – is.

VINEETO: Hi Andrew, hi Kuba,

I like to expand on this topic of Richard saying “when the conditions are ripe, magic happens” (Richard, List D, No. 6, 19 December 2011) and when he said to Dona and Alan “there are no conditions to become actually free”. (Dona and Alan Report, 30 October 2017).

Richard expanded on the “no condition” elsewhere –

Richard: The words and writings promulgated and promoted by The Actual Freedom Trust explicate the workings of an actual freedom from the human condition and a virtual freedom in practice in the market place. There is no meditating in silence or living in a monastery shut away from the world. There are no celibacy or obedience requirements. There are no dietary demands or daily regimes of exercise. No one is excluded by age or racial or gender origins. There are no prescribed books to study ... upwards of maybe two million words are available [in the year 2000] for free on The Actual Freedom Web Page. There are no courses to follow or therapies to undergo or workshops to endure. There are no fees to pay or any clique to join ... there are no rules at all’. (Richard, Actual Freedom List, No. 12d, 23 November 2000).

So why does not everyone become actually free instantly as has apparently happened for “the mystery woman of the subcontinent”?

It is simple – the actual world is already here, has always been and will always be. It becomes apparent when ‘I’/ ‘me’ go temporarily in abeyance. Ergo – ‘I’/ ‘me’, the passionate, imaginary identity needs to disappear/ voluntarily go extinct for the Terra Actualis to become apparent permanently.

However, when you wonder why it ‘you’ don’t disappear/ voluntarily go extinct tomorrow or the day after because it is such a good *idea*, consider what, of your own free will, you are intending to leave behind – all your hopes and doubts and fears, your hostile feelings as well as your loving and trusting feelings, all of your beliefs and trusted concepts, your grand castles made of imagination, your (borrowed) standards of right and wrong, good and bad and your sense of ‘being’ someone. Recognizing the scope, be friendly and kind towards yourself, and enjoy and appreciate every instant when your intelligence and your intent to be more felicitous and more innocuous gives you a greater range of freedom to do so and be so. And be aware that you are not alone in this grandest of adventures in your life –

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. It is the adventure of a lifetime to embark upon a voyage of exploration and discovery; to not only seek but to find. And once found, it is here for the term of one’s natural life ... it is an irreversible mutation in consciousness. Once launched it is impossible to turn back and resume one’s normal life ... one has to be absolutely sure that this is what one truly wants. (Richard, Articles, This Moment of Being Alive, #peakexperience).

The “the enormous energy necessary for ‘self’-immolation”, provided by altruism “when the conditions are ripe” is required because of the powerful passionate energy of the self-survival instinct.

Richard: … the instinct for individual survival is only exceeded by the instinct for group survival. It takes a powerful instinct to overcome a powerful instinct. (Richard, List B, James3, 28 October 2002a).

There are no conditions how to bring this about, how slowly or instantly, it is entirely in ‘your’ hands. Everyone is a pioneer in this exhilarating, sometimes thrilling adventure of engendering this new epoch in human consciousness.

Richard also commented during Dona and Alan’s visit –

Richard: “there’s nothing you can do to become actually free, and there’s nothing you can’t do”. (Dona and Alan Report, 9 November 2017).

And here is what you can do in the meantime, because –

Richard: The way to an actual freedom from the human condition is the same as an actual freedom from the human condition – the means to the end are not different from the end – inasmuch that where one is happy and harmless as an on-going modus operandi benevolence operates of its own accord. (Richard, Actual Freedom List, No. 27d, 6 December 2002).

Cheers Vineeto (Actualism, Actualvineeto, Andrew 2, 20 November 2025).

November 21 2025

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” all over again haha) and ‘I’ can align with the way things are in actuality by imitating it (thus being in accord with the fact). So I was communicating improperly by saying “to be in accord with the fact” when “imitating the actual” would have been better. It seems I was using the word sincerity incorrectly.

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 –

‘Vineeto’: I discovered various objections to acknowledging that I was an instinctually driven being were due to the moral and ethical values that I had absorbed in my early years at home and in school, administered by parents, teachers, priests and peers. And then I noticed the stumbling blocks of my idealistic dreams – how I wanted to be, how I thought I ought to be, how I dreamed I could be – and they often stood in the way of clearly seeing, feeling and understanding what was emotionally going on. (…)
For me the penny dropped when I realized that whatever I do, think, feel or imagine, ‘I’ can never escape ‘me’ – in other words, whatever reality ‘I’ am trying to create, ‘I’ remain always in situ. This insight also wiped off imagination as an option for improving my life in any way.

The ‘more felicitous reality’ that I experience in Virtual Freedom is not created by ‘me’ but it is the inevitable result of painstakingly removing the building blocks of ‘my’ beliefs, ideas, concepts, morals, principles, ideals, etc., thereby diminishing the grip of my instinctual passions. The ensuing vacuity of emotion-backed thoughts allows the felicitous (and innocuous) feelings to come more and more to the fore – an essential precursor to ensuring that one’s sensuous awareness is fact-based and not imagination-based. (Vineeto, Actual Freedom List, No. 60f, 1.3.2005).

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 –

Richard: And the key to unlocking naiveté is sincerity, pure and simple.

Respondent: Can one ‘try’ to be more sincere? Curious.

Richard: Sincerity, or any expansion thereof, is not a matter of trying: anybody can be sincere (about anything) – all it takes is seeing the fact (of anything) – and in this instance the perspicuous awareness of blind nature’s legacy being the arch-crippler of intelligence ensures one stays true to/ correctly aligned with that (that very factuality/ facticity seen).

And which (being aligned with factuality/ staying true to facticity) is what being sincere is ... being authentic/ guileless, genuine/ artless, straightforward/ ingenuous. (Richard, Actual Freedom List, No. 68d, 18 October 2005)

“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.

CHRONO: Yes I do seem to have that tendency to want to viscerally “jump over” issues. Basically not looking at what’s right in front of me right now but instead trying to jump ahead to know what it is and consequently having the opposite effect. Or the other thing I try to do sometimes is force the seeing and that also has the unintended effect. Very cunning I think. But I’ve been slowly bringing each one into light and these discussions are helping me see what I have been doing. Once again seeing that there are no shortcuts. And I ask myself why I would want to “jump over” and I can feel an angst and agitation continuously operating. Perhaps it will come more to light the more I question it and allow it.

VINEETO: Here is something ‘Vineeto’ discovered at the time –

‘Vineeto’ to Alan: I know at times I was as impatient as you seem to be and I consequently got upset when I still discovered another bit of ‘me’ and then another, until I realized that it was the very expectation that freedom should fall into my lap tomorrow that was preventing me from continuing to sincerely question every little bit that ever keeps me from being happy and harmless 24 hours a day. (Vineeto, Actual Freedom List, Alan-e, 18.2.2002. [and, of course, enjoying and appreciating when there was no problem!].

It’s fascinating when you discover how “angst and agitation” are nearly continuously operating like a back-ground engine which keeps ‘me’ in existence. Again, it helps to put everything on a ‘it doesn’t really matter’ basis – this will slowly diminish the urgent quality of your instinctual passions and thus the need to control every move of your life. This passionate urgency seduces ‘you’ to fight against ‘yourself’ in the name of actualism, whereas when you recognize this pattern, you can get back to naïvely enjoying and appreciating being here, genuinely ‘imitating the actual’. Don’t look for problems (which in itself can be an addiction) – you only need to investigate when you are not felicitous/ innocuous, which your ongoing attentiveness will inform you of.

CHRONO: I recently became more aware of a belief operating under this which goes like “there’s no way that this is possible (actual freedom)”. When I ask myself why, it felt like then that would mean I have been suffering my whole life for no reason. This is like some sunk cost fallacy and I know that’s how it is for everyone but I really believed that to be the truth (that life is supposed to be grim). It occurs to me “life could have been easy this whole time?”. I’m embarrassed because I have been serious my whole life and I didn’t have to be. Now I see that the belief morphed to a “I wish my suffering meant something” along with a strange feeling of running out of time.

VINEETO: Ha, you discover something that could be life-changing – that life is meant to be fun – and what does the identity do, automatically, ‘you’ make it into a problem! It’s a natural ‘self’-protecting reaction, and only informs you how cunning ‘I’ am when feeling in danger of exposure. Recognize the silliness and humour in the situation and voilà, the problem disappears.

Cheers Vineeto (Actualism, Actualvineeto, Chrono 3, 21 November 2025).

November 23 2025

VINEETO: It is simple – the actual world is already here, has always been and will always be. It becomes apparent when ‘I’/ ‘me’ go temporarily in abeyance. Ergo – ‘I’/ ‘me’, the passionate, imaginary identity needs to disappear/ voluntarily go extinct for the Terra Actualis to become apparent permanently.

However, when you wonder why it ‘you’ don’t disappear/ voluntarily go extinct tomorrow or the day after because it is such a good idea, consider what, of your own free will, you are intending to leave behind – all your hopes and doubts and fears, your hostile feelings as well as your loving and trusting feelings, all of your beliefs and trusted concepts, your grand castles made of imagination, your (borrowed) standards of right and wrong, good and bad and your sense of ‘being’ someone.

KUBA: I remember the first few months of my involvement with actualism I wrote a post about how I found myself in such a weird situation. It was as if ‘my’ whole life ‘I’ had been stuck in this dark and cold cave with monsters all around, and now with actualism I found a way out of the cave where light was shining and where freedom was located.

VINEETO: Hi Kuba,

When ‘Vineeto’ met Richard and, after a short time, especially after her first memorable PCE, determined that this was indeed what ‘she’ had been looking for all ‘her’ life, ‘she’ wanted to learn all ‘she’ could do to achieve ‘her’ goal. It didn’t matter that it was entirely new to human consciousness, that was the thrilling part.

‘She’ had already left main-stream values behind by a large extent when ‘she’ pursued enlightenment in a spiritual commune, at the time something quite uncommon, i.e. crazy, in the West and as such a ‘weird’ pursuit. So, discovering that this spiritual ‘summum bonum’ of human consciousness was not the ultimate after all – that there is perfection and purity right here – ‘she’ came to the decision, after some months of deliberation and gestation, that this was the only worthwhile enterprise to wholeheartedly devote ‘her’ life to.

Once the perspective was clear, the ‘weirdness’ and ‘perversion’ of the human condition were seen as par for the course – after all, an actual freedom is entirely new to human consciousness. Of course, ‘she’ encountered many doubts and fears, but these were also par for the course. Nobody but Richard had succeeded in living it 24 hrs a day, 365 days a year. ‘Vineeto’ was at first surprised that none of ‘her’ previous seeker friends were interested in something infinitely better than enlightenment but not deterred. It was only the beginning of discovering that many more people objected to actualism. Their objections ultimately only confirmed why nobody else had discovered and lived an actual freedom before.

Like you said “I found a way out of the cave where light was shining and where freedom was located”.

KUBA: And ‘I’ was looking at the way out from within the cave and ‘I’ found ‘myself’ perversely addicted to remaining! That dark, cold cave with monsters all around was ‘my’ home, it was where (through a bizarre instinctual passionate logic) ‘safety’ was apparently located.

The addiction to ‘being’ i.e. suffering is quite something.

VINEETO: Of course, at first from the perspective from within the “cave”, after first glimpses of the actual world, it all looks “weird” and ‘me’ being “perversely addicted”. That’s why a mere conceptual assessment is not enough – you need the ongoing experiential confirmation that not only is an actual freedom what you want to have but that it is what you want to be. With this clarity the perspective shifts to a down-to-earth action to imitate the actual and make this the number one priority of your life, practically and pragmatically.

[Editor’s note: as an identity ‘I’ cannot be actually free but to the best of my abilities ‘I’ can imitate the actual until ‘I’ am willing to concur to ‘my’ demise].

Then your evaluation won’t be from the all-or-nothing frame of reference as in “yet in the cave ‘we’ remain” but how much better your life has already become despite not having become actually free yet.

‘Vineeto’ experienced too that ‘she’ often had difficulties giving up this or that feeling or fervently held conviction or moral injunction, that so many others held to be the true reality, inherited from the common-to-all human condition. But that was not the main issue – these obstacles were, one by one, persistently overcome and only increased ‘her’ confidence that the actualism method worked. And as such ‘she’ never concluded that “‘we’ know all this and yet in the cave ‘we’ remain” – there was no “‘we’”, as in everyone else – there was instead the overarching intent to be the pioneer ‘she’ had committed ‘herself’ to be, and determinately pursue ‘her’ destiny.

What is the point in bewailing “the addiction to ‘being’ i.e. suffering” when you can do something practical to diminish this addiction? You already know how ‘to get down to brass tacks’, as they say –

Kuba: I can see now that putting the actualism method into practice is essentially what ‘I’ do in order to put ‘my’ money where ‘my’ mouth is with regards to ‘my’ eventual demise. In that how could ‘I’ possibly agree to ‘my’ extinction if ‘I’ am not even willing to abandon those various outlines of who ‘I’ am. (30 Oct 2025)

And two weeks later –

Kuba: Well I’ll be damned but this thing is working!

The first few days it was a little like I opened Pandoras box, because I finally began to firstly become aware of and then seek to rectify those feelings I have been avoiding, so there was quite a lot to deal with initially, there is still.

But there is already some solid results from this “persistent initialisation”, in that during those times where usually there would be the “ebbs and flows” instead there is the beginnings of a consistent (unconditional) enjoyment and appreciation. (14 Nov 2025)

And four days ago –

Kuba: So yesterday I had another little success, it was precisely the point at which I would usually turn back around. So things have been going quite well and then I experienced this “rudely raw” territory, it’s that experience like the ground beneath me is disappearing and all hangs upon nothing. I notice usually this comes when I remove a “layer of the onion” and proceed towards new territory. (19 Nov 2025)

I singled out those quotes of yours because here you describe applying the actualism method – and the confidence you gain from success. Here is how ‘Vineeto’ described ‘her’ own practice in 2005 –

‘Vineeto’: By neither repressing nor expressing an emotion I have opportunity to ask some investigative questions, either in the situation, if I am not too upset, or some time afterwards when the worst of the storm has passed. My questions go something like this – what brought on the emotional reaction, what is the underlying cause, what is the reoccurring theme, what is the belief behind it, what is it I particularly hold dear that caused my getting upset, what part of my identity feels insulted, threatened, annoyed, etc., what action do I possibly need to take in order to prevent a reoccurring of my upset, and finally, what part of ‘me’ do I need to let go of in order to permanently become free from this particular emotional reaction?

Some emotional reactions I could easily dismiss as being plain silly such as complaints about the weather, about obstacles in the traffic, about people being late, and so on. These situations merely needed a change of attitude, some attentiveness to stop the old habit and then the emotion would not occur again by my sheer determination not to let such trivia bug me. For those issues that needed no further inquiry, nipping any upcoming emotional reaction in the bud was the perfect and only sensible solution.

Other issues took more inquisitiveness, attentiveness, guts and intent to look at the uncomfortable dark side of ‘me’ in order to get to the bottom of reoccurring emotional reactions. For instance, when I first met Peter I had a lot of male-female issues that caused me to get upset which could only be resolved by me finding out the facts of the matter and then letting go of my various idea, opinions, beliefs and feelings around being a woman, i.e. my social identity of being a woman. (Actualism, Vineeto, Actual Freedom List, No. 77, 20.1.2005).

Only when you fall back into your previous habit of “lofty thoughts, profound feelings and psychic adumbrations” you forget/ discard the successes you had – as if nothing towards more freedom and more naïve joy and appreciation had happened –

KUBA: And ‘we’ know all this and yet in the cave ‘we’ remain!

The addiction to ‘being’ i.e. suffering is quite something.

VINEETO: Yet the moment you remember to appreciate – anything and everything about being alive in this moment, as a pioneer in this brand-new era of human consciousness – look what happens –

KUBA: I am immensely appreciative of what has been done thus far by fellow human beings to arrive at this current situation. Being the next to “step out” is of course the best thing that ‘I’ can do for humankind.

VINEETO: And a day later –

KUBA: What gay abandon is, what naiveté is, is the antithesis to control and insecurity, those are literally 2 opposite directions to travel. The need for control is borne of ‘my’ fundamental insecurity, all of ‘my’ best schemes are backed by anxiety, the very need to have those schemes is fear in motion, it is ‘me’ building ‘my’ glass houses from the ‘safety’ of ‘my’ hiding place.

Ha I am reminded of what Richard wrote (paraphrasing) that whilst everyone was huddling around the fire ‘he’ had gone out into the darkness of the night – where apparently monsters were to be found – and ‘he’ discovered it to be a delight!

VINEETO: What a thrilling and utterly rewarding adventure.

Cheers Vineeto (Actualism, Actualvineeto, Kuba 12, 23 November 2025).

November 29 2025

KUBA: Hi Vineeto,

VINEETO: What is the point in bewailing “the addiction to ‘being’ i.e. suffering” when you can do something practical to diminish this addiction? You already know how ‘to get down to brass tacks’, as they say. (Actualism, Actualvineeto, Kuba12, 23 November 2025).

KUBA: Hehe yes I do know how to “get down to brass tacks” in fact I have used this practical knowledge recently to push into new territory, which is fabulous!
I will use Geoffrey’s below quote to explain what I have done:

RICHARD: I am full of admiration for the ‘me’ that dared to do such a thing. I owe all that I experience now to ‘me’. I salute ‘my’ audacity. (Richard’s Journal, Appendix 3, p. 282).

Geoffrey: Who is that ‘me’, if not humanity?

‘I’ am humanity. And as such, ‘my’ destiny can be achieved.

“Pleasant and wholesome” could become a refuge, a hiding place, for an individual ‘I’, a special ‘I’, fortified in dissociation from the dark soil of humanity by its acquired ‘actualist identity’.

If one is to be humanity, then nothing of humanity shall be foreign to one.

“The psyche is a frightful place” indeed.

What is it that Richard admires about ‘me’? Daring, and audacity. [Emphasis by Kuba].

A few days ago I realised that although I did a good job of exploring, investigating and diminishing the “human constitution” I nevertheless stopped each time right when the “lid was off” and ‘I’ was experienced where ‘I’ am forever threatened, where the core of ‘me’ as an instinctual ‘being’ is seen.

In fact what I see clearly now is that all the armchair philosophising and steeple chasing (anything but doing) was exactly that, a way to avoid seeing ‘myself’ were ‘I’ am forever threatened. And it’s actually quite impressive what efforts ‘I’ went to in order to prevent the bright light of awareness from being cast on the innermost recesses of ‘my’ being.
Well this clicked the other day, that I could not say “nothing of humanity is foreign to me” because I have not dared to look into ‘my’ very ‘being’. And of course how could I ever look to give up that which I have not even intimately experienced, and this is ‘me’ after-all.

VINEETO: Hi Kuba,

What a marvellous report. I find it fascinating that you were only able to venture into the further, frightful regions of the psyche after you had irrevocably abandoned “armchair philosophising and steeple chasing” as viable alternatives. Imagination can provide this “ethereal/ non-existent/ imagined target of projected perfection” as Felix so aptly called it (Actualvineeto, Felix, 28 November 2025), but in the long run genuinely and experientially being here and enjoying /appreciating this moment of being alive remains forever outside the territory of one’s imagination.

A genuine transition from the old spiritually-instilled ‘it’s-all-in-your-mind’ paradigm needs to be consciously abandoned to “get down to brass tacks”, in other words, to enter the down-to-earth wide and wondrous path. (I just thought I put in a plug for the first four words on the Actual Freedom homepage – actual, new, non-spiritual and down-to-earth. The tool tip next to the title gives more details).

KUBA: So I proceeded into the “frightful place” of the psyche haha, not as a “one and done” situation but with the intent on maintaining a fascinated attention, to explore every nook and cranny of the very depths of ‘my’ being. I thought to myself that I have been tasked with the job of painting the most realistic image of the depths of ‘my’ psyche.

I can certainly see why nerves of steel and daring are needed, at first it was as if I would go mad or collapse into an incoherent mess and yet once the storm calmed down somewhat I realised that 1 – These are passions and calentures not facts. 2 – These affective storms leave no emotional scars. In fact I found that after these deep explorations it would be as if someone just wiped a grimy window and now more freedom and more perfection and purity was shining through.

VINEETO: This is a very worthwhile observation for any daring pioneer –

“1 – These are passions and calentures not facts.
2 – These affective storms leave no emotional scars”.

One could call your present enterprise “grime-cide”, and when it gets out, there will be plenty of activists who will mount a fervent protest campaign. If you find this unlikely here is something Peter reported in 2000 –

Peter: … a recent television documentary provided me with yet another twist.

A pioneering medical development has meant that it is possible to implant a simple hearing amplifier in infants who are born deaf such that they can hear and speak normally without needing to learn sign language. This implant has to be done before the age of about two in order for effective communication skills to develop normally. This medical procedure has been opposed by many in the deaf community with some even stridently accusing the doctors of genocide. The ‘genocide’ they see is the deliberate wiping out of the deaf community – as in eventual extinction. Their counter argument, offered as a concession, is that the procedure should not be done without the child’s consent. The problem with this is that the procedure needs to be done at an early age, prior to the development stage of communication skills in order for the child to develop without a handicap in speech and comprehension. This is not a moral or ethical objection but the deep-seated fear of a community or group feeling as though it is facing extinction.

After the documentary, I was left befuddled at how deep the instinctual passions survival run. (Actualism, Peter, Actual Freedom List, Gary-e, 12.12.2000).

Joking aside, keep in mind that you are not fighting or coercing your psyche but bringing about a cheerful and willing concurrence to ‘your’ long-yearned-for oblivion.

KUBA: So I have succeeded where I failed time and time again in the past, I have stepped forward exactly where I would usually turn around. And I know from direct experience now that it is safe to proceed.

Since daring to experience the “frightful place of the psyche” I have found myself more and more in this wondrous “no man’s land”, it is not Terra Actualis but it is certainly not reality anymore. And I find myself in this wondrous place without the affective storms getting in the way, or when they do come up they become just another opportunity for ‘me’ to be seen even clearer.

VINEETO: This is simply amazing, wonderful, mirificent – I am grinning from ear to ear with delight at your success.

I remember Pamela describing this period as being better than her 5-months PCE –

Vineeto: In fact, in her period of being out-from-control Pamela commented on how much better this experience (of being out-from-control) was than her 5-months PCE and she explained that her PCE was a static experience while being out-from-control was exemplified by the progress of coming closer and closer to the actual world.

I could not agree more. (Direct Route, Vineeto to James, 14 January 2010).

Cheers Vineeto (Actualism, Actualvineeto, Kuba 12, 29 November 2025).