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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
Pure Intent
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, Audio-taped 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  (Actualism, Actualvineeto, James 2, 25 October 2024).
October 28 2025
KUBA: Hi Vineeto,
VINEETO: It bears well that you now know which direction you want to go.
KUBA: Yes I do indeed and solidly from experience too, over the weekend and today I have been
delighting in this mirificent flavour, I am glad that Claudiu got me onto this word but if not I would say it is a
magical fairytale like flavour, this sense of endless wonder and amazement – “how can the universe exist, how
can all this be so” etc.
VINEETO: Hi Kuba,
Ah, Richard was equally delighted when he found the word and created a long list of definitions
and samples of literary use for it (Richard,
Abditorium, Delight, #Mirific). It appears in a lot of dictionaries but is rarely used.
KUBA: With the immediate reward being the wonder and amazement itself rather than any
intellectual answer. I am amazed each time this flavour is tasted because it is just as wondrous every time. This
flavour, what it is and where it leads is the direction I want to go in, and not as a means to an end but as an end in
itself. It is what I want to do with my life. And there is a golden clew in place now back to this flavour, and it is
so very worth it every time.
Those obstacles are there – to be squarely addressed rather than gingerly walked around – but now there is such a
worthy goal, and such a pinpointed attention to it that I am confident it is possible to proceed.
VINEETO: It’s wonderful you now have access to this flavour of “the wonder and amazement itself
rather than any intellectual answer”. Intellectual answers are never successful in the long run standing
against any onslaught of instinctual passions, whereas “wonder and amazement itself” are very potent
and ultimately irresistible.
You and Sonya seem to have infected each other with the joy and fun of considering obstacles “to
be squarely addressed rather than gingerly walked around” – it needs a bit of daring at first but once your
abandon your pride and acknowledge that ‘you’ are as bad and as mad as the person next door, then the fun of
addressing any obstacle to feeling excellent begins, and as I said to Sonya, nothing succeeds like success, “and
it is so very worth it every time”.
By the way the terms ‘as bad and as mad’ comes from Peter –
Respondent: What follows below is, I think, Peter, a nice example of
your freedom of the need to justify yourself and to identify the character flaws of other people as opposed to your own absence of such flaws.
[‘Peter’ to No 60]: One of the major problems with having pet peeves ...
<snipped for length>(see here)
‘Peter’: I have had this criticism levelled at me many a time before but it
simply makes no sense at all. I have always been upfront about the fact that ‘I’ was as bad and as mad as any other instinctually-driven being on
the planet.
Again from (the very first page) of my Journal –
[‘Peter’]: ‘As I sit on the balcony of our small flat contemplating life, I am moved to start writing my
story. The urge has been welling in me over the last few months, so I’m now making a start. There is now ample time, given that I have all but
retired, to reflect on the sense I have made of life.
Indeed, that has been the innate drive in my life: to make sense of this mad world that I found myself
living in. The insanity of endless wars, conflict, arguments, sadness, despair, failed hopes and dreams seems endemic. *And worse still, as I
gradually forced myself to admit, I was as mad, and as bad, as everyone else.* I had tried all of the solutions that Humanity offered in order
to be happy, but in the end they made no sense and haven’t worked to sort out the mess.’ [emphasis added] (Peter’s Journal, Foreword).
Acknowledging that I was ‘as mad and as bad as everyone else’ was the starting point of my realizing
that I needed to change – that I needed to become free of malice and free of sorrow if I wanted to be harmless and if I wanted to be happy.
Such as simple matter-of-fact acknowledgement, the necessary prerequisite for change to happen, is what
is sometimes colloquially known as ‘getting off one’s high horse’. (Peter, Actual Freedom List, No. 89)
KUBA: Oh and the other thing I can see now, the morning resentments and the evening gloom,
these feelings were there as a result of me walking down the path which I know cannot deliver the goods. It’s
because that flavour would be already gone, and then I would be going through the motions of the ‘real world’,
knowing that it leads nowhere. There was always this sense to those feelings like ‘what is the point of all this’
and indeed what is the point of living anything but that which delivers the goods, especially when that thing has
already been located.
It’s like spending the day-time in paradise and then going to look for meaning in hell afterwards and wondering why
something is off … It’s selling out that which is first place for something that doesn’t even compare.
All of those feelings as well as the “high achiever” who would come in to assuage them, none of this is of
any relevance when I am allowing that mirificent flavour. And at the same time nothing at all in the ‘real world’
can make up for what is missing when that flavour is lost.
VINEETO: Ah you recognized what caused “the morning resentments and the evening gloom”
– according to Geoffrey’s metaphor “being lost in the woods nearby”. Naturally that also means
you were not “spending the day-time in paradise”, they were feelings of a conditional happiness or
perhaps good feelings. This paradise was a real-world paradise, not actuality or near-actuality. I can say this with
confidence because if you had spent the day in actual “paradise” you would not have experienced “the
evening gloom” and “morning resentments” day after day. The meaning you were looking for was
not in the day-time “paradise”, those feelings ended when the conditions/ activities causing your
happiness ended. As you said yourself – “it’s selling out”.
Now that you found the genuine flavour, the “mirificent flavour” of pure intent,
you know what you had been missing.
It is from the ongoing experience of the actual world that Richard says –
Richard: Aye ... when ‘I’ willingly self-immolate – psychologically and
psychically – then ‘I’ am making the most noble sacrifice that ‘I’ can make for oneself and all humankind
... for ‘I’ am what ‘I’ hold most dear. It is ‘my’ moment of glory. It is ‘my’ crowning achievement
... it makes ‘my’ petty life all worth while. It is not an event to be missed ... to physically die without
having experienced what it is like to become dead is such a waste of a life. In an ecstatic moment of being present,
‘I’ expire. ‘I’ am extirpated, rubbed out. ‘I’ cease to exist, permanently. Something irrevocable takes
place and every thing and every body and every event is different, somehow, although the same physically; something
immutable occurs and every thing and every body and every event is all-of-a-sudden undeniably actual, in and of
itself, as a fact; something irreversible happens and an immaculate perfection and a pristine purity permeates every
thing and every body and every event; something has changed forever, although it is as if nothing has happened, except
that the entire world is a magical fairytale-like playground full of incredible gladness and a delight which is never-ending. (Richard, Actual Freedom List, Mark, 18 May 1999).
Some people objected to his standard of the actual world – perfection –
Respondent: I once stated that I thought that actualism had a ‘dark
underbelly’. This was largely due to a host of negative adjectives applied to being ‘normal’. For example, ‘the pits’,
‘abysmal state of affairs’, ‘petty life’, ‘pathetic’, ‘miserable’, ‘bad situation’, and so on. It is obvious
to me that most ‘normal’ people don’t see it that way – which is why I thought you to be displaying the ‘dark underbelly’
that I spoke of.
Richard: It is life in the real-world (being normal) which has the dark underbelly – and thus,
albeit sublimated and transcended, so too has life in the unreal-world (being abnormal) – not life here in this actual world ...
the pristine perfection of the peerless purity the infinitude this universe actually is ensures nothing dirty (‘being’ or ‘presence’)
can get in.
Respondent: It is helpful to take this all in context – and the context in
this case is ‘compared to an actual freedom from the human condition’. My misunderstanding appears to have been based upon the
fact that I didn’t notice the shifted standard.
Richard: There is only one standard (to use your terminology) here in this actual world: perfection.
Respondent: That is, ‘normal’ people usually have quite a different
standard of what constitutes a good life than an actualist does. Is this a correct assessment?
Richard: Indeed it is ... an actualist settles for nothing less than the perfection evidenced in a
pure consciousness experience (PCE). Hence my report, in the previous e-mail, that I could not deny that all the while I was both
normal and abnormal there must be/surely was something better, far better, than either the ‘great life’ or the ‘glorious
life’ – and thus I would not, could not, and did not, settle for second best – and that this is precisely what I am
conveying to my fellow human beings: whatever you do, do not ever settle for second best.
For the best is just here, right now, where it already has been, all along, and always will be. (Richard, Actual Freedom List, No. 27f, 24 October 2003)
KUBA: It looks like (and I don’t know when exactly) but I already signed the contract, in
that I have already seen what is possible, so how could anything but that ever compare. I see now how
for ‘Vineeto’ virtual freedom was never an indefinite platform to remain but rather a dynamic stepping stone to
the ultimate.
VINEETO: Indeed, although ‘Vineeto’ had a long period when ‘she’ ran away from even contemplating
going out from under control (the genuine virtual freedom). It was only ‘her’ determination not to “do a
Devika”, and never to give up when the best was so obviously achievable (because of her own PCE and because
Richard lived it day after day), that ‘she’ eventually dared, and cared, to stop running and leave ‘her’ fear
behind in lieu of near-actual-caring.
KUBA: Of course ‘I’ would look for steeples within the ‘real world’ when that flavour
was lost and yet knowing deep down it is pointless. Having experienced pure intent ‘I’ can never fully forget the experience, the wheels are
in motion and ‘I’ can either kid ‘myself’ or press on.
So the warning, not to “do a Devika” this is relevant, it looks like at least I had my endless stubbornness
that would never allow it.
VINEETO: Yes, “never fully forget the experience” of “wonder and amazement”,
tie a golden clew to it each time you experience it.
And don’t castigate yourself for your “endless stubbornness” – more than
likely it’s not only the deep fear of venturing into the unknown but also the fear of leaving behind everything
which is dear/ familiar to you and common to all. And the moment you dare to look the fear in the eye, acknowledge its
existence and refuse to be beaten, fear will instantly lose a large portion of its power (because fearing fear is
feeding it) and then you can look for the thrill of the adventure of a lifetime.
It bears well indeed.
Cheers Vineeto (Actualism, Actualvineeto, Kuba 11, 28 October 2025).
December 9 2025
CHRONO: So I decided to turn away from following my usual way
of being about intimacy. And I was simply allowing a “what if?”. Like just suspending ‘my’ path
temporarily just to see. Then my eyes were seeing into the softness of being here. I became aware of that sweetness.
This sweetness was not directional as if for one person. It was here for everyone. It was markedly different from the
usual way of being intimate. It didn’t have to be on a special occasion. It’s always here. I am wondering now if
I could always be like this. What’s standing in the way?
VINEETO: Ah, this is delicious – it’s the very sweetness of the imminence of pure intent
(see Actualvineeto, Articles, Sweetness). It is
indeed “always here”, always accessible, whenever you allow it to happen. The only thing
standing in the way is any objection to whole-heartedly being here.
CHRONO: I am still reading through this correspondence but I
always thought it interesting that words like sweetness, delicious, and ambrosial are used as they seem to be words
related to taste or smell. But I see they could be related to “delight”. Initially I couldn’t understand
what the word sweetness meant because I can only relate it to tasting something sweet. Also I relate very much with what you wrote here:
Vineeto: … Often I experience it as ambrosial in nature, of a quality that fills
me with extraordinary delight and well-being, in a way that it makes every cell in my body hum with fulfilment as if a missing
chemical has suddenly been added to each cell’s physical structure. (Sunday, February 20, 2011 5:24 PM).
Although this was after you became actually free, I’ve had a few
experiences which I would describe with the exact same words used here. Another word that came to mind was
“precious” or “preciosity”.
VINEETO: This sweetness was mainly experienced by feeling being ‘Vineeto’, especially
during ‘her’ out-from-control period and later when I endeavoured to become fully free. It is the pure intent –
experienced as “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”. It is tangible when you experience that you
are not alone in this adventure of a lifetime. Follow this ambrosial sweetness and you can’t go wrong.
And as Kuba recently said –
Kuba: As a side note I notice that this wondrous enjoyment and
appreciation is anhedonic, which means that it can be completely off the scales and yet it can never be too much. (6.12.2025)
When you say “precious” I am instantly reminded of my all-time favourite piece of writing in Richard’s Journal –
Richard: There is something precious in living itself. Something
beyond compare. Something more valuable than any “King’s ransom”. It is not rare gemstones; it is not
singular works of art; it is not the much-prized bags of money; it is not the treasured loving relationships; it is
not the highly esteemed Blissful States Of ‘Being’ ... ... it is not any of these things usually considered
precious. There is something ultimately precious. It is the essential character of the infinitude of the universe …
which is the life-giving foundation of all that is apparent. That something precious is me as-I-am ... me as I
actually am as distinct from ‘me’ as ‘I’ really am. I am the universe’s experience of itself. The limpid
and lucid perfection and purity of being here now, as-I-am, is akin to the crystalline perfection and purity seen in
a dew drop hanging from the tip of a leaf in the early-morning sunshine; the sunrise strikes the transparent dew-drop
with its warming rays, highlighting the flawless correctness of the tear-drop shape with its bellied form. One is
left almost breathless with wonder at the immaculate simplicity so exemplified ... and everyone I have spoken with
has experienced this impeccable purity and perfection in some way or another at varying stages in their life. Is it
not impossible to conceive – and just too difficult to imagine – that this is one’s essential character? One
has to be daring enough to live it ... for it is both one’s audacious birth-right and adventurous destiny.
When one lives the magical perfection of this purity twenty-four hours-a-day; when one has
ceased being ‘I’ and is being genuine, one can see clearly that there is no separation between me and that
something which is precious. The purity of life emerges from the perfection that wells up constantly due to an
immense stillness which is utterly immense in its scope and magnitude. This stillness of infinitude is that something
which is precious. It is the life-giving foundation of all that is apparent. This stillness happens as me. This
stillness is my essential disposition, for it is the principle character, the intrinsic basis of everything. It is
this universe at its genesis. It is not, as it might commonly be supposed, at the centre of everything ... there is
no centre here. This stillness, which is everywhere all at once, is the be all and end all of life itself. I am the
universe experiencing itself as a sensate, reflective human being. (Richard’s
Journal, Article 25, pp. 179f).
Whereas the fervent feeling of one’s ‘precious’ identity is a mere, and troublesome, bauble by comparison.
Cheers Vineeto (Actualism, Actualvineeto, Chrono 3, 9 December 2025).
February 14 2026
Claudiu: at the very least, something ‘I’ allow to happen (analogous
to allowing pure intent to increase in its potency for action).
… something ‘I’ do for the purpose of tilting towards actuality, i.e. of allowing pure intent, allowing
‘myself’ to marvel at this wonder of being alive …
… think of sensuousness as more analogous to pure intent … [Emphases added].
SYD: This is more or less what I had in mind when I wrote “thinning ‘me’ … have
the space … simply enjoy & appreciate” … and even more specifically I was thinking of rememoration of
my PCEs (how else can that “beyond one’s favourite” come about?) … and rememoration
and pure intent seems inextricably linked per this discussion: Connection with Pure Intent = Rememoration
VINEETO: Whilst you only focus on the words “allow to” I also saw the word “analogous”,
(i.e. not exactly, comparable, similar, related) – and so the watering-down process happens. Your analytical,
singling-out process does not do you any service when it comes to understanding pure intent, which is always outside
of ‘me’. Nothing an identity can experience is in any way comparable to the actual world. It is a different
paradigm. A feeling being can only ever lean into the direction of imitating actuality, being well aware that, except
in a PCE, it is never the same to the feeling being’s experience. Hence my suggestion below to start by living the
sincere intent to become harmless (and thus genuinely happy).
When you look closely at the thread you provided for your definition of what pure intent is, here is how you started –
SYD: Per Miguel’s paraphrasing, Geoffrey defines [the connection to] Pure Intent as
the very “revival” (rememoration) of one’s PCE in this moment right now.
VINEETO: Whereas Miguel correctly said – “That “revival” would be the
connection with pure intent, the ‘golden thread’ mentioned by Richard.”
Be careful not to water down the meaning of pure intent for yourself – from revival (rememoration)
being “the connection” to pure intent, by putting “[the connection to]” in square
brackets. From there it is easy (for the cunningness that one’s identity is) to forget the words in square brackets
and equate “the connection” with pure intent itself.
Firstly, I recommend to take your understanding of what pure intent actually is from the source,
reading it over and over with you whole being, until you experientially get it, and not other people’s rephrasing
or paraphrasing from what Geoffrey said in a video meeting. They could be correct but they could also not be. The
very fact that you presently cobble together your understanding from many different quotes speak for the fact that you
do not experience pure intent yourself. The acknowledgement of this fact is vital to not settle for any certitude
until you unambiguously experience it for yourself.
Here is the original definition of pure intent – don’t forget to access the tool-tips as well –
Richard: 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.
(Actual Freedom Library, Pure Intent).
When you read the article, don’t pick out phrases to memorize but rather immerse yourself
experientially in the flavour of what Richard is conveying. Once you get the knack, it might help you having an
excellence experience or a PCE.
Secondly, I also recommend before trying to genuinely experience pure intent to first aim for
understanding, and living, sincere intent, which is to be harmless and happy as much as humanly possible. I put ‘harmless’
first, because for many it is the more difficult aspect of an actualist’s sincere intent. (Btw, sincere, as used on
the website, does not mean ‘true to your feelings’ but true to facts and actuality – and feelings are not facts).
When this intent is firmly imbedded and actualised, i.e. apparent to yourself and others in your
daily actions you are in a much better position to grasp the experiential meaning of pure intent. In other words, you
can only experience this “genuinely occurring stream of benevolence and benignity” when in your daily life
you are as benevolent and benign as a feeling being can be – because that “genuinely occurring stream” is
always outside of ‘you’.
Cheers Vineeto (Actualism, Actualvineeto, Syd, 14 February 2026a).
February 14 2026
VINEETO to Syd: Now this may not be the situation in your case but your recent reposting
of a quote from Claudiu seems to be an example of a misunderstanding I like to straighten out – (snipped quotes) (Actualism, Actualvineeto, Syd, 13 February 2026).
CLAUDIU: Mmm that’s interesting, Vineeto. I did think
sensuousness referred to something ‘I’ do, a way of ‘me’ experiencing the world, which leads to apperception
– at which point, while apperceptive, there is an actual sensuousness that is intrinsic, but the ‘me’ being
sensuous is what allows ‘me’ to allow that PCE to happen.
VINEETO: Hi Claudiu,
I have no problem with your writing, and of course for a feeling being there is always in
identity operating so the scare quotes are often purely academic. But when Syd singled out this single paragraph for
reposting I wanted to avoid a misunderstanding in his mind so as to not emphasise ‘my’ action in the experiencing
of a general sensuousness, as in ‘look at me I am being sensuous here’ because that would be counterproductive.
It turned out that he needed this nudge in order to recognize that being sensuous is not
“dry” at all, like in the spiritual/buddhistic practice, but can be full of joie de vivre and delight –
Richard: If one minimises the ‘good’ and ‘bad’ feelings and
activates the felicitous/ innocuous feelings – happiness, delight, appreciation, joie de vivre/ bonhomie,
friendliness, amiability and so on – in conjunction with sensuousness – then the ensuing sense of amazement,
marvel and wonder can result in apperceptiveness. (Richard,
List B, No. 19e, 26 December 2000)
CLAUDIU: Reading the whole article I can see now how it could be referring to just something that occurs in apperception.
VINEETO: The article is about how attentiveness and sensuousness can lead to apperceptiveness.
CLAUDIU: Can you clarify for the record which it is? You did
write (emphasis added):
Vineeto to Syd: It is expanding one’s awareness and wondrous attention beyond one’s
favourite“visually appealing things” from which self-less awareness – apperceptiveness – can occur. (Actualism, Actualvineeto, Syd, 13 February 2026).
The specific point is this: If sensuousness is something from
which apperception / apperceptiveness can occur, then it is something which occurs before apperception,
i.e. outside of a PCE.
And if it’s outside of a PCE – it is, necessarily, something ‘I’ do. Or, at the very
least, something ‘I’ allow to happen (analogous to allowing pure intent to increase in its potency for action).
If sensuousness only occurs inside a PCE, then it does not make sense that it is something from
which a PCE can occur, since it already would be occurring.
VINEETO: I was simply going by what Richard wrote, for instance here –
Richard: To enable apperceptiveness to haply occur it is essential to allow a reflective attention – attentiveness –
to one’s psychological and psychic world. (Richard, Articles, Attentiveness, Sensuousness, Apperceptiveness).
If you analytically take apart the words and try to fit them into a logical concept you will
always get into trouble with actualism – it is experiential and the words are describing the experiential event.
For instance, when Richard wrote in the 1st paragraph of the 2nd section “When one first
becomes aware of something there is a fleeting instant of pure perception of sensum” apperceptiveness occurs a
split second “before one affectively identifies with all the feeling memories (…) and also before
one cognitively recognises the percept”. So you might say there is a logical contradiction because sequentially
it more often occurs when one has allowed attentiveness first.
What is your own recollection when you experience sensuousness? Does it only occur in a PCE? Or
can you delight in sensual and sensuous experiencing when feeling happy or feeling excellent?
CLAUDIU: What I was attempting to convey in the initial quote is
it’s something ‘I’ do, but not for the purpose of furthering ‘myself’ (i.e. tilting away from actuality),
but rather something ‘I’ do for the purpose of tilting towards actuality, i.e. of allowing pure intent, allowing
‘myself’ to marvel at this wonder of being alive, which naive felicity readily lends itself to an EE (if one is
not already occurring) and thence to a PCE.
VINEETO: As I said at the beginning, I have no problem with your writing to Adam-B. Of
course for a feeling being there is always an identity operating so the scare quotes are often purely academic. I
wanted to alert Syd not to emphasize ‘me’ unnecessarily in the experience of being aware, and delighting in,
senses operating as they do.
CLAUDIU: Let me know if that clarifies anything. As I write this
now it seems to make sense to think of sensuousness as more analogous to pure intent, i.e. something ‘I’ allow to
happen but not something ‘I’ do – and when a PCE is happening it is automatic. That does seem to track much
better with my experience.
Cheers Claudiu
VINEETO: It’s curious that you now say you “think of sensuousness as more
analogous to pure intent” whereas in the beginning of this post you wrote “I did think sensuousness
referred to something ‘I’ do”. In either case, pure intent is not something ‘you’ do.
You may find my post to Syd of today informative –
Vineeto to Syd: Whilst you only focus on the words “allow to” I also saw
the word “analogous”, (i.e. not exactly, comparable, similar, related) – and so the watering-down
process happens. Your analytical, singling-out process does not do you any service when it comes to understanding
pure intent, which is always outside of ‘me’. Nothing an identity can experience is in any way comparable to the
actual world. It is a different paradigm. A feeling being can only ever lean into the direction of imitating
actuality, being well aware that, except in a PCE, it is never the same to the feeling being’s experience. Hence my
suggestion below to start by living the sincere intent to become harmless (and thus genuinely happy). (Actualism, Actualvineeto, Syd, 14 February 2026).
Sensuousness can be analogous to pure intent but you would know that it is not pure intent per
se. Otherwise I fully agree and it is delightful how easy fully enjoyed and appreciated sensual and sensuous
experiencing can lead to excellence experience and PCE.
Cheers Vineeto (Actualism, Actualvineeto, Claudiu 7, 14 February 2026).
February 15 2026
CLAUDIU: Hi Vineeto,
VINEETO: I have no problem with your writing, and of course for a feeling being there is always
in identity operating so the scare quotes are often purely academic. But when Syd singled out this single paragraph
for reposting I wanted to avoid a misunderstanding in his mind so as to not emphasise ‘my’ action in the
experiencing of a general sensuousness, as in ‘look at me I am being sensuous here’ because that would be
counterproductive.
CLAUDIU: Ok, that makes sense now. The point of confusion is if
you were saying that sensuousness is something only occurring in a PCE. And then I found this quote (emphasis added):
RESPONDENT: Richard, in reading your recent contributions to
this list, such as the example above, I am beginning to question whether you and I use certain words, such as ‘emotions’
in the same way. For it seems that perhaps I use that word in a more inclusive sense of which your use is a subset.
Perhaps your use is more restrictive / precise. For example when you express that communicating via the internet is
great ‘fun’ – I equate fun to have an emotional component. If joy and fun are non-emotional, they also are not
machine like nor dead. What do you call that vivifying facet of each breathtaking moment if not emotional?
RICHARD: I appreciate that what you want to discuss is the ‘vivifying
facet’ … for it cuts straight to the nub of the issue. Put simply: sensuousness and its
in-built apperceptive awareness is the vivifying facet. It is the ability to fully enjoy and appreciate being
just here – right now – at this moment in eternal time and at this place in infinite space as this flesh and
blood body. In this full enjoyment and appreciation is an amazement that all this wondrous event called life is
actually happening … and a marvelling at the perfection of it all. (Richard, List B, No. 25g, 8 December 2000).
i.e. that “sensuousness” has an “in-built apperceptive
awareness”, and thus I thought it may be actual only.
VINEETO: Hi Claudiu,
I am delighted that it makes sense to you now. When you say “actual only” –
being actually free automatically includes “apperceptive awareness” as the “vivifying
facet”. That also means that the more the identity is in the background, the more one experiences the
utterly delightful enjoyment and appreciation of sensuousness. I remember Kuba recently saying –
Kuba: And this experience of literally coming to my senses has been
happening since yesterday and today in a way which I haven’t experienced before. It was particularly
“vibrant” just before I wrote my post to you yesterday, like the entire world was shimmering with
aliveness. And then there is the seeing that in the world of the senses ‘I’ have no existence at all, and where
‘I’ am not, all is pristine.
Fascinating times indeed. (10 February 2026)
CLAUDIU: However I see now that you were just drawing an
emphasis away from ‘me’ and towards the object/ point of sensuousness, rather than saying it can’t happen
outside of a PCE – and of course, Richard was in that quote describing sensuousness as it occurs whilst
apperceptive (PCE or actually free), not excluding that there is a feeling-being sensuousness that a feeling-being
can make use of in order to lead towards apperception (much like enjoyment and appreciation itself being actual
during a PCE/when actually free, and affective when outside of a PCE!)
VINEETO: Yes, I am pleased you can see that.
*
CLAUDIU: Reading the whole article I can see now how it could be
referring to just something that occurs in apperception.
VINEETO: The article is about how attentiveness and sensuousness can lead to
apperceptiveness.
CLAUDIU: Yes, that is what I had thought before!
VINEETO: I think the first sentence of the article specifies it most precisely –
Richard: Apperceptiveness is a word describing a condition which
happens of its own accord and attentiveness depicts an activity that one vitalises with remarkable verve and vivacity
which activates the quality that the word sensuousness specifies. (Richard, Articles, Attentiveness, Sensuousness, Apperceptiveness).
Btw, I read in this thread, in a conversation you had with Kuba earlier, that you “never
did like” the article (link).
I understand you well because ‘Vineeto’ also did not particularly like the article, it was too confusing for ‘her’.
However now, especially when I read only a few sentences here and there, I am impressed at the detail and precision
of Richard’s observations and descriptions of how human consciousness operates. Now that there is no identity that
might obscure what I read with previous concepts or ideas so as to confuse the content of Richard’s writing, it is
treat to read it.
*
VINEETO: If you analytically take apart the words and try to fit them into a logical
concept you will always get into trouble with actualism – it is experiential and the words are describing the
experiential event.
CLAUDIU: Yes, in this case it made sense though, the from
which is logical (and aligns with experience) that it’s something that leads to a PCE as well, not only
something in a PCE.
VINEETO: What is your own recollection when you experience sensuousness? Does it only occur in a
PCE? Or can you delight in sensual and sensuous experiencing when feeling happy or feeling excellent?
CLAUDIU: It was a matter of what the words refer to – there is
something that I was experiencing outside of a PCE that I was calling “sensuousness”, and then I
became unsure that that was what to call it. Now I am sure again that it had been the correct word all along.
Sensuousness really beings to shine during an excellence experience, where it takes on an aspect
of that magical quality that is intrinsic to PCEs. At that level it really is a wide-eyed wonder at just how
amazingly, thoroughly delightful and enjoyable being alive really is! It continues to knock my socks off.
VINEETO: Yes, sensuousness can operate at any time, and the quality of it varies the less ‘you’ the
identity interferes with feelings and classifications, and the more magical it can be.
*
VINEETO: It’s curious that you now say you “think of sensuousness as more
analogous to pure intent” whereas in the beginning of this post you wrote “I did think
sensuousness referred to something ‘I’ do”. In either case, pure intent is not something ‘you’ do.
CLAUDIU: Haha oops. The ‘analogy’ was in the sense of sensuousness being something ‘I’
allow rather than something ‘I’ do. Sensuousness is more like an “allowing” rather than a “I can
do it like I can move my hand” kind of thing. It does seem to really take on a life of its own once pure intent
is in the picture, which imbues it all with that ‘magical quality’.
VINEETO: Ah, that’s wonderful, especially when it takes on “a life of its own once pure intent
is in the picture, which imbues it all with that ‘magical quality’”. That’s what is drawing you
irresistible closer and closer to your destiny.
*
Syd: Per Miguel’s paraphrasing, Geoffrey defines [the connection to] Pure
Intent as the very “revival” (rememoration) of one’s PCE in this moment right now.
Vineeto [to Syd]: Whereas Miguel correctly said – “That “revival” would be the
connection with pure intent, the ‘golden thread’ mentioned by Richard.”
Vineeto [to Syd]: Be careful not to water down the meaning of pure intent for yourself – from revival
(rememoration) being “the connection” to pure intent, by putting “[the
connection to]” in square brackets. From there it is easy (for the cunningness that one’s identity
is) to forget the words in square brackets and equate “the connection” with pure intent
itself. (Actualism, Actualvineeto, Syd, 14 February 2026).
CLAUDIU: Incidentally and for similar avoiding-watering-down purposes, I don’t like that
phrasing of “rememoration is the connection with pure intent” (as I wrote here)… because pure
intent already (besides being “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”) is also “an intimate connection betwixt the near-purity of the sincerity of naiveté
and the pristine-purity of that actual innocence which is inherent to living life as a flesh-and-blood body only”.
Thus we would have it that “rememoration is the connection with the intimate connection betwixt the
near-purity of the sincerity of naiveté and the pristine-purity of that actual innocence which is inherent to living
life as a flesh-and-blood body only”.
Indeed it would be too easy to drop the first ‘connection’ and be left with the erroneous “rememoration
is the connection betwixt the near-purity of the sincerity of naiveté and the pristine-purity of that actual
innocence which is inherent to living life as a flesh-and-blood body only”.
I think a better phrasing would be that rememoration is the key to allowing pure intent (my
only hesitation is that I’m not sure if it is the only key, so perhaps “one of the keys” is better).
VINEETO: Yes, “one of the keys is better”. You certainly have a gift with words.
CLAUDIU: In any case then we would have that “rememoration is the key to
allowing that intimate connection betwixt the near-purity of the sincerity of naiveté and the pristine-purity of
that actual innocence which is inherent to living life as a flesh-and-blood body only”, as well as “rememoration
is the key to allowing the experience of that manifest life-force; that 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”.
VINEETO: And once the connection is firmly established, pure intent (the universe, so to speak) can
run one’s life, as in letting go of the controls, and interruptions or interference by dominant feelings happen
less and less.
CLAUDIU: Although it is true all this is experiential and the words can only describe it, it
is so much nicer when we can have our cake and eat it too, such that the words used are also more resilient and
robust in the face of an analytical taking-them-apart. It won’t matter much for those already with a firm
experiential basis (whether actually free or still a feeling being), nor for those feeling-beings who are more
intuitive in nature [e.g. the ~90% of the population that is not an “NT” type on the Myers-Briggs Type
Indicator], but it can perhaps benefit the more analytically-inclined among us [e.g. the ~10% of the population
that is an “NT” type, i.e. those of type INTJ/INTP/ENTJ/ENTP].
VINEETO: Ha, I didn’t even look up all those acronyms. But I remember when studying social sciences and
psychology at university in my twenties, and after, I jumped at every possibility to figure out how to classify
myself according to body-type, emotional or psychological make-up, even in the astrological category and many others.
While discovering patters is what the human brain enjoys and is good at, to make certain patterns into ‘self’-classifications/
categorizations (make them a designated feature of one’s identity, like hanging a certificate on the wall) is not
very practical when whittling away one’s identity. The human brain is, after all, malleable, else one would not be
able to change human nature.
Cheers Vineeto (Actualism, Actualvineeto, Claudiu 7, 15 February 2026).
February 15 2026
SYD: I. I’ve been looking into what it means to be ‘happy
and harmless’ when the rubber meets the road.
It obviously means both absence of sorrow and malice as feelings, both the ‘good’ and ‘bad’
feelings. Somehow it helps me to think of this in subtractive (rather than additive)
terms. Knowing what is not there, makes evident what is there in its place (feeling
good, a felicity and innocuity, all the way to an enjoyment & appreciation).
II. Based on my learnings from the WomanFromNov, I made a pact with myself to be as honest as to
my desires as possible with any subsequent woman. No games, just being frank from the get go. The idea being that if
there’s a mismatch in our desires, we can part ways amicably instead of wasting weeks/months playing layered
narratives.
Onfray’s Solar Erotics perfectly captures this. So, I thought, if there’s
no ‘mutual attraction’ (which is what I’d want, normally) from the get go, we can just go our ways.
VINEETO: Hi Syd,
I cannot help but comment on your latest plan after “looking into what it means to be
‘happy and harmless’ when the rubber meets the road”, especially since at least one other person
wholehearted approved of your choice of proceeding.
From the AI summary you provided of the philosophy of this obscure French philosopher Michael Onfray –
“Michel Onfray mounts a vigorous defense of hedonism” -
“Drawing from Epicurus and Lucretius, Onfray suggests that we should treat sexual encounters as the meeting of
“atoms” seeking equilibrium and joy.”
“… we must strip away the “priestly” guilt that teaches us to be ashamed of our skin and our senses”
“To love is to give what one has (pleasure) to someone who gives it back”
“Onfray argues for a ‘Reasoned Hedonism’”.
Michael Onfray, in his various suggestions, stays true to the “reasoned hedonism”,
in particular the stripping away of guilt – the conscience put in place by society to curb the excesses of the
animal instinctual passions.
Regarding stripping away of guilt –
Richard: Warning: It is an
utterly fundamental proviso that pure intent be dedicatorily in place – as an overriding/ overarching
life-devotional goal which takes absolute precedence over all else – before any such whittling away of the otherwise essential societal/
cultural conditioning be undertaken. (Actual Freedom
Library, Topics, Social Identity)
Here is what Richard has to say to someone equating the actualism method (feeling good) with
hedonism. (The respondent’s elder brother was by disposition an unapologetic narcissist, hence his own strong
objection to feeling good) –
Respondent: ‘(...) In my personal
experience: having ‘feeling good’ as an aim – and then trying to feel good – sucks. But having an aim that
does feel good, and then using ‘feeling good’ as a guide to whether or not one is on track with that aim, doesn’t
suck, and makes sense’. (…)
Richard: [...] It is pertinent to note, at this point, that the root cause of sorrow –
and, hence, malice (e.g., the ‘basic resentment’ above) – is being forever locked-out of paradise. (…)
Not surprisingly, the word innocent (as in, ‘harmless’, ‘innoxious’; ‘sinless’, ‘guiltless’; ‘artless’,
‘naive’; ‘simple’, &c.) stems from the same root as the word nocent (as in, ‘harmful’, ‘hurtful’, ‘injurious’; ‘guilty’,
‘criminal’, &c.) does ... namely: the Latin nocēns, nocent-, pres. part. of nocēre, ‘to harm’, ‘hurt’, ‘injure’, with
the privative ‘in-‘ affixed as a prefix (i.e., in- + nocent).
Viz.:
• innocent (in′ȱ-sënt), a. and n. [‹ ME. innocent, innosent, ‹ OF. (also F.)
innocent = It. innocente, ‹ L. innocen(t-)s, harmless, blameless, upright, disinterested, ‹ in- priv. +
nocen(t-)s, ppr. of nocere, harm, hurt: see nocent]. ~ (Century Dictionary and Cyclopaedia).
• nocent (nō′sënt), a. and n. [‹ L. nocen(t-)s, ppr. of nocere, harm, hurt,
injure]. I. a. 1. hurtful; mischievous; injurious; doing hurt: as, ‘nocent qualities’. 2. guilty; criminal; nocently (adv.): in a nocent manner;
hurtfully; injuriously [rare]. ~ (Century Dictionary and Cyclopaedia).
(Richard, List D, No. 4b, 4 July 2015)
SYD: III. But Onfray’s Solar Erotics overlooks the ‘happy
and harmless’ part. By playing the Solar Erotics game, I’m still be operating under the paradigm of ‘good’
and ‘bad’ feelings, and in particular the ‘good’ feeling of (unilateral) attraction, which doesn’t feel
good at all.
VINEETO: Indeed, Michael Onfray does not only overlook “the ‘happy and harmless’
part”, he rejects it altogether by suggesting “stripping away of guilt” which disregards
the other person as a fellow human being – they are to be merely business partners in a negotiated contract of
exchanging goods.
SYD: This attraction (an instant hedonic pleasure) is one final
aspect of the socialized desire I had been holding on to, and now – with the sincere intent to be happy and
harmless (because duh) – I’m ready and willing to decline it once and for all.
VINEETO: Do I understand you correctly that you are saying that you now disregard the
hedonistic contracts à la Onfray? So is the ‘French Cuisine’ is not all it’s made out to be?
However, your theoretical summary and ‘plan’ makes no sense because you are not merely “operating
under the paradigm of ‘good’ and ‘bad’ feelings” – you are your feelings, both ‘good’
and ‘bad’, and remain so unless/ until you are actually free. Hence you cannot merely rationally decide to stop
doing it. How do you ‘plan’, “once and for all” to decline attraction, i.e. your sexual desire,
without repressing it – it is an instinctual feeling after all?
SYD: And open myself to intimacy aka ‘closeness’ akin to the
immediacy of my PCEs.
VINEETO: How will you open yourself “to intimacy aka ‘closeness’ akin to the
immediacy of my PCEs” when you haven’t experienced any ‘closeness’ with another person in your PCEs.
You were on your own in your room when they happened. I distinctly remember that you reported about the first ‘Microsoft
PCE’ that you left the house for a short period and the PCE stopped, and then started again when you returned home.
Hence you have no experiential information regarding “intimacy aka ‘closeness’” so far, only an “immediacy
experience” with the objects in the room (syds-pce-logs).
SYD: I quite like all of this. Contrary to what I had thought,
it is radical … and I like being radical..
VINEETO: What would be radical – radically different from how you operated most of your
life – is to leave/ quit ‘the philosophy and planning department’ and naïvely experimentally and
experientially explore the world of people and events, with the sincere intent firmly in mind to be harmless
and happy as much as humanly possible.
I put ‘harmless’ first, because for many it is the more difficult aspect of an actualist’s
sincere intent. (Btw, sincere, as used on the website, does not mean ‘true to your feelings’ but true to facts
and actuality – and feelings are not facts).
Cheers Vineeto (Actualism, Actualvineeto, Syd, 15 February 2026).
March 12 2026
JAMES:
Richard: With this growing magnanimity, one becomes more and more
anonymous, more and more selflessly motivated. With this expanding altruism one becomes less and less self-centred,
less and less egocentric … the humanitarian ideals of peace, kindness, caring, benevolence and humaneness become
more and more evident as an actuality.
And all this while I asked ‘how am I experiencing this moment of being alive? … and the
essential character of the perfection of the physical infinitude of this material universe was enabled by ‘my’
concurrence. This enabling is experienced as a ‘pure intent’ running as a ‘golden thread’, as it were, from
the purity and perfection of the PCE to that little-used faculty: naiveté (which is the closest one can get to
innocence). (Richard, List B, James, 17 October1999a).
KUBA: Oh and I have to add that it was Vineeto’s wonderful post to Andrew that
helped me put this together too – (Actualism, Actualvineeto, Andrew3, 9 March 2026)
VINEETO: Indeed, it is to allow this “little-used faculty: naiveté” to
flourish, which will enable one to see “the “hard” in actualism”, the addiction to being
‘me’, as a superfluous appendix that can joyfully be discarded.
JAMES: I haven’t noticed this before where Richard said above that pure
intent is essentially a golden thread.
VINEETO: Hi James,
I wonder if you noticed the difference in how Richard’s phrased the report of
his experiencing and you phrased it –
Richard: (…) This enabling is experienced as a ‘pure intent’ running as
a ‘golden thread’, as it were, (…) [emphasis added].
Whereby “as it were” means the experience “in the existing circumstances”.
James: “… pure intent is essentially a golden thread …”
You turned Richard’s description of his experience “in the existing circumstances”
into a fixed rule, a category, a philosophy, a static statement by adding the word “essentially” into the
sentence. “Essentially” is “used to emphasize the basic, fundamental,
or intrinsic nature of a person or thing”.
As far as a feeling being is concerned they either experience such “genuinely occurring
stream of benevolence and benignity” in this moment or they are not. When they experience it then pure intent is
“‘running as a ‘golden thread’”, when they don’t experience it, it ain’t. Hence the
qualifying term “as it were”.
To put it in another way – when you don’t experience pure intent, the ‘golden thread’
does not exist for you, whereas pure intent, the “genuinely occurring stream of benevolence and benignity”
always exists, whether you experience it or not. Benevolence and benignity are the values inherent to the perfection
and purity of infinitude.
Richard: The fundamental characteristic, or nature, of the universe is its infinitude – specifically having the properties of being spatially infinite and temporally eternal and materially perdurable – or, to put
that another way, its absoluteness ... as such it is a veritable perpetuus mobilis (as in
being self-existent/ non-dependent and/or self-reliant/ non-contingent and/or self-sufficient/ unconditional and/or self-generating/
unsupported).
Having no other/ no opposite this infinitude and/or absoluteness has the property of being without compare/ incomparable, as
in peerless/ matchless, and is thus perfect (complete-in-itself, consummate, ultimate).
And this is truly wonderful to behold.
Being perfect this infinitude and/or absoluteness has the qualities (qualia are intrinsic to properties) of being flawless/
faultless, as in impeccable/ immaculate, and is thus pure/ pristine.
And which is indubitably a marvellous state of affairs.
Inherent to such perfection, such purity, are the values (properties plus qualities equals values) of
benignity – ‘of a thing: favourable, propitious, salutary’ (Oxford Dictionary) – and
benevolence (as in being well-disposed, beneficent, bounteous, and so on) ... and which are
values in the sense of ‘the quality of a thing considered in respect of its
ability to serve a specified purpose or cause an effect’. (Oxford Dictionary).
And that, to say the least, is quite amazing. (Richard, Actual Freedom List,
Rick, 30 September 2005)
So if you want pure intent to be a golden thread for you then you do whatever you can to
experience this “genuinely occurring stream of benevolence and benignity” on an ongoing basis or as much as
possible. It is truly wonderful.
Cheers Vineeto (Actualism, Actualvineeto, James 3, 12 March 2026).
March 13 2026
JAMES: Yes Vineeto, thank you for clearing up my
misunderstanding: Pure intent is only a golden thread if it is experienced on an ongoing basis. It is not a golden
thread in and of itself.
This helps me to understand why I have not experienced pure intent on
an ongoing basis. Actually I am tuning in to the purity that is pure intent right now. I think it will help me to
keep it ongoing by remembering the purity that always exists.
VINEETO: Hi James,
I would be careful to replace the words ‘pure intent’ with purity because of what Kuba reported in June last year –
Kuba: Hi Vineeto,
Thank you for your post, there is a lot to untangle here as it seems I am indeed re-orienting
myself, I will probably answer in multiple parts. I will start with the below as this seems potentially very
important:
Vineeto: I can recommend to rememorate the flavour of your last outstanding
PCE (not the interpretation the ‘controller’ inserted afterwards) and freshly connect to the genuine pure intent.
Then daring to care and caring to dare is eminently possible.
Kuba: So when I wrote the below last evening:
What I am experiencing this evening is that the “enticement” which pure intent offers
is irresistible, it makes all ‘my’ heroic efforts unnecessary.
I am very very confident that what I was experiencing was genuine pure intent. Because what I
experienced matched exactly the description of – “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”.
Now I will contrast the above description with Srinath’s explanation on the simple actualism page:
Srinath: If one thinks of the actual universe as a magical,
benevolent, alive (but non-sentient), glorious, scintillating and infinite thing – then pure intent is our human
experience of all of this: our connection to this radiant dimension of the universe. But as feeling beings we are many times removed
from this purity. (Srinath,
Simple Actualism, Pure Intent
Kuba: I remember there was a time on this forum when the words pure intent were replaced
with purity. That instead of establishing a connection to pure intent one would connect with purity. I went along
with this which I now see as a bastardised version of what pure intent actually is. What I confirmed yesterday is
that indeed connecting with “purity” is missing the very key aspect of the “genuinely occurring stream
of benevolence and benignity”. I was blown away when I experienced it last night, it was sweet, it was
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. (…)
Before the qualitative shift took place last year it would be more correct to say that I was allowing purity over and
over, I was not allowing pure intent over and over, I was not allowing the “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” to be dynamically operative – certainly what I experienced last night, I was not
allowing that over and over.
It seems Claudiu had it from the start around the time of the rift thread, this “sandpit actualism” is not
the genuine article as described on the AFT. And what a damaging influence these bastardisations can have! (see Actualism, Actualvineeto, Kuba7, 7 June 2025).
You see, when Rick asked Richard how and why he coined the expression of pure intent, Richard has this to say –
Rick: Incidentally, I cannot recall what
you told me in-person about how and why or wherefrom you came to choose the words ‘pure intent’ when you coined that very term.
Would you mind sharing that again here?
Richard: ‘Twas the feeling-being in residence who named it thataway, circa January/ February 1981, upon realising how
only that which was outside of ‘himself’ (i.e., outside of the human condition) could do the trick.
The choice of the word ‘pure’ should be self-explanatory by now, from all the above, and the word ‘intent’ is because
of the agency-association it had, in ‘his’ mind, with the word ‘destiny’ ... as in, ‘escape one’s fate and achieve one’s destiny’. (Richard, List D, Rick, 28 May 2013).
So when you say “I am tuning in to the purity” you may have inadvertently
removed further away, whereas when you tune into the rememoration of the flavour of your last outstanding PCE (which
lasted 3 days) in order to connect to that “genuinely occurring stream of benevolence and benignity” where
your destiny lies, you might be more successful. Words do have associations and connotations which can easily
influence you one way or the other.
JAMES: Also, it will help to remember pure intent as you said
per Richard is a “genuinely occurring stream of benevolence and benignity”. I.o.w. pure intent is an ongoing stream of purity.
When you say “an ongoing stream of purity” you leave out the values of this
purity – benevolence and benignity – and that is exactly what provides the experience of sweetness when accessing
pure intent. Accessing pure intent is a personal affair, not some distant admiration of purity. It becomes irresistible.
Cheers Vineeto (Actualism, Actualvineeto, James 3, 13 March 2026).
May 12 2026
VINEETO to Kuba: I have started to read Richard’s List D correspondence again and today I found that his
message to No. 25a adds a lot to what you and Claudiu are busy with, to wit, there is no need to dive into/ dwell on
explorations into fear and dread for the sake of it (the affective acknowledgement/ awareness that ‘I’
have to die is the crucial component), and then continue to tap into pure intent –
Respondent: How can current
actualists bypass such acute experiences of dread on the ‘path’ to freedom? (…) Is there a strategy that can be
utilized to bypass or minimize such experiences?
Richard: Yep ... tapping into pure intent should do the trick nicely.
For instance:
#10876
From: richard.actualfreedom
Date: Sat Feb 4, 2012 12:16 am
Subject: Re: [...] about two types of Actual Freedom
• [James] [...] Is the pce necessary? ps: Is the pce necessary for pure intent to come out of
this vast stillness?
• [Richard]: G’day James, Prior to 11.25 AM (AEDST) on Saturday, the 14th of November, 2009,
a pure consciousness experience (PCE) was indeed necessary for pure intent – that benevolence and benignity of the
vast and utter stillness of the universe itself – and the reason why a PCE was essential is reported/ described/
explained both on The Actual Freedom Trust website and in ‘Richard’s Journal’.
[...] what the feeling-being inhabiting this flesh-and-blood body all those years ago experienced as an ‘over-arching
benevolence and benignity’ was experienced by the feeling-being ‘Peter’, on the 29th of December 2009, as
[quote] ‘a sweetness that was palpable’ [endquote] and that ‘he’ was [quote] ‘literally
being bathed in this sweetness’ [endquote]. [...].
Other people have reported experiencing that over-arching benevolence and benignity as a
palpable sweetness as well.
Pamela, for instance, spoke of it in those terms during the ten minutes or so immediately prior
to the pivotal event/ the definitive moment when she became actually free of the instinctual passions/ the
feeling-being formed thereof on the 27th of January 2010.
(On another occasion, about three weeks later, she reported experiencing it as being an ‘infinite
tenderness’ of such a magnitude as to render her incoherent upon endeavouring to describe it to Vineeto).
Vineeto [...snip...] has written of it, in a private email, as being ‘an overwhelming sweetness, so
overwhelmingly sweet that tears were running down my face. At another time I experienced a tenderness so vast that I
was speechless for a good time afterwards’.
I mention these reports so as to demonstrate that what the feeling-being inhabiting this
flesh-and-blood body all those years ago experienced as an ‘over-arching benevolence and benignity’ may not necessarily be exactly the way
others experience it. [...].
(Message 10876, Richard, List D, James, 4 February 2012).
Incidentally, there is a follow-up email (Richard, List D, James, 6 February 2012)
to the above post (partly re-presented further below). (Richard, List D, No. 25a, 25 May 2013)
In fact, the whole post is worth reading and digesting because No. 25 is asking about the
various reports of fear and dread by Richard as well as ‘Peter’ and ‘Vineeto’, whereupon Richard points out,
twice, that after the opening of the Direct Route tapping into pure intent will do the trick, as it had done for the
first pioneers. What Richard is referring to is pure intent personified becoming immanently accessible (not
via a PCE but now also via a fully actually free person), available now at any time and anywhere, regardless of distance.
Richard: Which means that, these days, when that ‘palpable sweetness’
(for instance) is experienced it is that ‘over-arching benevolence and benignity’ being experienced, by virtue of
that immaculate perfection having become manifest in the everyday world as a flesh-and-blood body only, as they are
both one and the same thing in essence.
Thus to answer your second question: it is the experiencing of that ‘palpable sweetness’
(for instance) which comes first.
P.S.: As there is now both a male and a female fully here in this actual world, the completely
new consciousness (a totally original way of being conscious) for all humankind to avail themselves of is nowadays entirely equitable.
And this is truly marvellous.
(See the footnote in Message No. 10573 Richard, List D, Rick, #1 for some details).
(Richard, List D, James, 6 February 2012).
So you are on the right track allowing the marvellously increasing enjoyment and
appreciation, and then tune into and allow the sweetness of being bathed in this overarching benignity, benevolence,
sweetness and intimacy, and then the “sheer (f)actuality of the universe is what eventually does ‘you’
in”.
Cheers Vineeto
(Actualvineeto, Kuba13, 12 May 2026).
May 18 2026
KUBA: Hi Vineeto,
Ah I see it now thank you! It is a diversion to contemplate about physical death or injury when
it is the extinction of ‘being’ which is required. That’s quite weird, cunning in fact, that to ‘me’ ‘I’
find it easier to stomach a contemplation about the death/injury of the body rather than to face the prospect of the
extinction of ‘my’ being in toto. So really those contemplations about physical death or injury is just more of
playing around in the paddling pool. OK enough said I think I get it now, I will commence some “untangling”
first and see what happens then, thank you again.
VINEETO: Hi Kuba,
I am pleased you could recognize the diversion, and on top of it realize in hindsight the
cunning of sending yourself on a merry-go-round for mere distraction. You can take that as a compliment in that your
previous exploration, “this raw apprehension at the prospect of no longer ‘being’” with “a
fascinated attention right into it, without moving (psychically)” came close to the bone, so to speak.
*
VINEETO: I am confident you will find a way, with pure intent and in your own pace, towards
proceeding to your destiny.
KUBA: When I look at my experiencing these days and also of what
is mentioned in my reports. I notice that pure intent rarely features.
Geoffrey wrote after becoming actually free :
Geoffrey: If I was to put any ‘conditions’ on it (I’m not) it would have to do
with knowing what you’re aiming for and going for it (once you know, there is no choice). And for me this required numerous
PCEs, and a solid connexion to Pure Intent. (Geoffrey, Becoming Actually Free).
I am wondering if the connection to pure intent is the critical component which is missing.
VINEETO: Yes, now that you said it, it would appear so. I kept wondering when you were reporting great
experiences of enjoying and appreciating being alive, and then suddenly get side-tracked into narratives, illusions and other “loops”, which keep you busy for a while, what was missing. It is not so much the fact that you
kept getting diverted (which is par for the course), I was more surprised how easily you bought into/ believed those illusory
distraction, when I know that you have read substantial parts of the website and Richard’s journal.
KUBA: To get more specific on my experiencing these days:
On the lower end there is this experiencing of the world being like a shimmering jewel, then on
the upper end of that it transforms into something like the world becoming enchanted, with this deep magical quality.
But I would not say that pure intent is there in those experiences! That sweetness/ tenderness
aspect is not experientially present.
VINEETO: They could have been Excellent Experiences, and because you say below that “I would go as far
to say that those magical experiences are only for me” they were perhaps classified/ remembered as ‘your’ achievement, not as an
experience of the magicality of the purity and perfection of the universe. As Richard said –
Richard: Then, as one gazes intently at the world about by glancing
lightly with sensuously caressing eyes, out of the corner of one’s eye comes – sweetly – the magical
fairy-tale-like paradise that this verdant earth actually is ... and one is the experiencing of what is happening.
But try not to possess it and make it your own ... or else ‘twill vanish as softly as it appeared.
[Emphasis added].
(Richard, Actual Freedom List, Vineeto, 1 December
1998)
KUBA: I do have a very solid memory of pure intent etched into my memory, I wrote about it
recently :
Kuba: Since the other day it has happened a few times that I experienced the sweetness of pure intent and
following in that direction there were glimpses of the actual world, where there is only that pure intent, everywhere all at once. (21 April 2026).
That “genuinely occurring stream of benevolence and benignity” has a sweetness to it
(the sweetness being ‘my’ closest approximation to that “genuinely occurring stream of benevolence and
benignity” itself) whereas those experiences of the world being a shimmering jewel / magically enchanted lack
this component, they are simply wondrous but not in that destinal way.
In fact I would go as far to say that those magical experiences are only for me, whereas the sweetness of pure intent
is as if whispering “this is for everybody”.
VINEETO: What excellent observation. You can now firmly activate pure intent via rememorating this
sweetness (established by the golden clew from this very experience) and have the connection running continuously.
Richard: 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 [i.e., rememoration & presentiation; see Message № 19775
(Richard, List D, No. 32a,
19 June 2015). for context], 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. (Richard, List D, No. 13, 21 May 2009).
It will give you the perspicacity to be less gullible and recognize ‘furphies’, diversions,
narratives when they appear on the horizon and, once pure intent is confidently established, allow you to safely let
go of the controls and let life live itself (rather than ‘you’ trying in vain to live ‘your’ life perfectly).
*
KUBA: Ah I understand now why Richard wrote that these days a connection to pure intent
will do the trick nicely. (see (Richard, List D, No. 25a, 25 May 2013, Actualism, Actualvineeto, Kuba13,
12 May 2026).
It is because pure intent is nowadays accessible (by virtue of having been personified) for any
feeling being to form a connection to, this connection is experienced as a sweetness/ tenderness pulling one forward
towards extinction. Whereas when pure intent was accessible only during a PCE – and as one cannot self-immolate from
a PCE – then to proceeded entailed navigating the various walls of fear and mountains of dread.
VINEETO: Yes, my lived understanding is that pure intent personified is experienced as “sweetness/
tenderness” whilst before that pure intent was experienced as an over-arching benevolence and benignity. It is by
favour of common human consciousness that this connection is now also experienced having the qualities of gentleness, tenderness, sweetness.
The constant connection to pure intent was always possible/ available but
you still need to allow this intimate connection to pure intent to be established and then operate on an ongoing basis –
Richard: The reason why that ‘golden thread/ clew’ is oh-so-essential is because of
agency inasmuch as, whilst identity is in the driver’s seat (i.e., is the agent), any such giving of permission to
have the controls be let go of without same will result in said identity being an out of control agent in some ASC or
another (bearing in mind the three primary psychoses – schizophrenia, mania, and depression – are also altered
states) rather than in an out-from-control and/or different-way-of-being virtual freedom. (Richard, List D, Rick, 5 February 2014).
Cheers Vineeto (Actualvineeto, Kuba13, 18 May 2026).
May 18 2026
KUBA: Hi Vineeto,
Ah I see it now thank you! It is a diversion to contemplate about physical death or injury when
it is the extinction of ‘being’ which is required. That’s quite weird, cunning in fact, that to ‘me’ ‘I’
find it easier to stomach a contemplation about the death/injury of the body rather than to face the prospect of the
extinction of ‘my’ being in toto. So really those contemplations about physical death or injury is just more of
playing around in the paddling pool. OK enough said I think I get it now, I will commence some “untangling”
first and see what happens then, thank you again.
VINEETO: Hi Kuba,
I am pleased you could recognize the diversion, and on top of it realize in hindsight the
cunning of sending yourself on a merry-go-round for mere distraction. You can take that as a compliment in that your
previous exploration, “this raw apprehension at the prospect of no longer ‘being’” with “a
fascinated attention right into it, without moving (psychically)” came close to the bone, so to speak.
*
VINEETO: I am confident you will find a way, with pure intent and in your own pace, towards
proceeding to your destiny.
KUBA: When I look at my experiencing these days and also of what
is mentioned in my reports. I notice that pure intent rarely features.
Geoffrey wrote after becoming actually free :
Geoffrey: If I was to put any ‘conditions’ on it (I’m not) it would have to do
with knowing what you’re aiming for and going for it (once you know, there is no choice). And for me this required numerous
PCEs, and a solid connexion to Pure Intent. (Geoffrey, Becoming Actually Free, Q2).
I am wondering if the connection to pure intent is the critical component which is missing.
VINEETO: Yes, now that you said it, it would appear so. I kept wondering when you were reporting great
experiences of enjoying and appreciating being alive, and then suddenly get side-tracked into narratives, illusions and other “loops”, which keep you busy for a while, what was missing. It is not so much the fact that you
kept getting diverted (which is par for the course), I was more surprised how easily you bought into/ believed those illusory
distraction, when I know that you have read substantial parts of the website and Richard’s journal.
KUBA: To get more specific on my experiencing these days:
On the lower end there is this experiencing of the world being like a shimmering jewel, then on
the upper end of that it transforms into something like the world becoming enchanted, with this deep magical quality.
But I would not say that pure intent is there in those experiences! That sweetness/ tenderness
aspect is not experientially present.
VINEETO: They could have been Excellent Experiences, and because you say below that “I would go as far
to say that those magical experiences are only for me” they were perhaps classified/ remembered as ‘your’ achievement, not as an
experience of the magicality of the purity and perfection of the universe. As Richard said –
Richard: Then, as one gazes intently at the world about by glancing
lightly with sensuously caressing eyes, out of the corner of one’s eye comes – sweetly – the magical
fairy-tale-like paradise that this verdant earth actually is ... and one is the experiencing of what is happening.
But try not to possess it and make it your own ... or else ‘twill vanish as softly as it appeared.
[Emphasis added].
(Richard, Actual Freedom List, Vineeto, 1 December 1998)
KUBA: I do have a very solid memory of pure intent etched into my memory, I wrote about it
recently :
Kuba: Since the other day it has happened a few times that I experienced the sweetness of pure intent and
following in that direction there were glimpses of the actual world, where there is only that pure intent, everywhere all at once. (21 April 2026).
That “genuinely occurring stream of benevolence and benignity” has a sweetness to it
(the sweetness being ‘my’ closest approximation to that “genuinely occurring stream of benevolence and
benignity” itself) whereas those experiences of the world being a shimmering jewel / magically enchanted lack
this component, they are simply wondrous but not in that destinal way.
In fact I would go as far to say that those magical experiences are only for me, whereas the sweetness of pure intent
is as if whispering “this is for everybody”.
VINEETO: What excellent observation. You can now firmly activate pure intent via rememorating this
sweetness (established by the golden clew from this very experience) and have the connection running continuously.
Richard: 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 [i.e., rememoration & presentiation; see Message № 19775
(Richard, List D, No. 32a,
19 June 2015). for context], 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. (Richard, List D, No. 13, 21 May 2009).
It will give you the perspicacity to be less gullible and recognize ‘furphies’, diversions,
narratives when they appear on the horizon and, once pure intent is confidently established, allow you to safely let
go of the controls and let life live itself (rather than ‘you’ trying in vain to live ‘your’ life perfectly).
*
KUBA: Ah I understand now why Richard wrote that these days a connection to pure intent
will do the trick nicely. (see (Richard, List D, No. 25a, 25 May 2013, Actualism, Actualvineeto, Kuba13,
12 May 2026).
It is because pure intent is nowadays accessible (by virtue of having been personified) for any
feeling being to form a connection to, this connection is experienced as a sweetness/ tenderness pulling one forward
towards extinction. Whereas when pure intent was accessible only during a PCE – and as one cannot self-immolate from
a PCE – then to proceeded entailed navigating the various walls of fear and mountains of dread.
VINEETO: Yes, my lived understanding is that pure intent personified is experienced as “sweetness/
tenderness” whilst before that pure intent was experienced as an over-arching benevolence and benignity. It is by
favour of common human consciousness that this connection is now also experienced having the qualities of gentleness, tenderness, sweetness.
The constant connection to pure intent was always possible/ available but
you still need to allow this intimate connection to pure intent to be established and then operate on an ongoing basis –
Richard: The reason why that ‘golden thread/ clew’ is oh-so-essential is because of
agency inasmuch as, whilst identity is in the driver’s seat (i.e., is the agent), any such giving of permission to
have the controls be let go of without same will result in said identity being an out of control agent in some ASC or
another (bearing in mind the three primary psychoses – schizophrenia, mania, and depression – are also altered
states) rather than in an out-from-control and/or different-way-of-being virtual freedom. (Richard, List D, Rick, 5 February 2014).
Cheers Vineeto (Actualvineeto, Kuba13, 20 May 2026).
May 30 2026
KUBA: Hi Vineeto,
This is all very much spot on, thank you! Indeed so far it has been ‘me’ sprinting to the
edges of the human condition but then without the ongoing connection to pure intent the ‘controller’ would
resurface every time, and then in the absence of that which is outside of ‘me’, ‘me’, ‘me’, ‘I’ would
resort to narratives and diversions instead, that is how ‘I’ made the goal of eradicating the human condition
into a narcissistic endeavour. So it is pure intent which is so crucial here. I remember Richard’s words to one of
the DHO guys basically clarifying that there is no other actual freedom than via pure intent, as in to be actually
free is to be that very pure intent personified. This just popped into my mind as an illustration of how critical
pure intent is to becoming actually free, as in there is no other way!
VINEETO: Hi Kuba,
It was Tarin who Richard clarified it to and it’s in the Latest Announcement, Addendum 7.
And right above that bookmark Richard again gave step-by-step instructions –
Richard: ‘Perhaps the following summary of the way the actualism method works in practice may be
of assistance:
1. Activate sincerity so as to make possible a pure intent to bring about peace and harmony sooner rather than later.
2. Set the standard of experiencing, each moment again, as feeling felicitous/ innocuous to whatever degree humanly possible
come-what-may.
3. Where felicity/ innocuity is not occurring find out why not.
4. Seeing the silliness at having those felicitous/ innocuous feelings be usurped, by either the negative or positive
feelings, for whatever reason that might be automatically restores felicity/ innocuity.
5. Repeated occurrences of the same reason for felicity/ innocuity loss alerts pre-recognition of impending dissipation which
enables pre-emption and ensures a more persistent felicity/ innocuity through habituation.
6. Habitual felicity/ innocuity, and its concomitant enjoyment and appreciation, facilitates naïve sensuosity ... a
consistent state of wide-eyed wonder, amazement, marvel, and delight.
7. That naiveté, in conjunction with felicitous/ innocuous sensuosity, being the nearest a ‘self’ can come to innocence,
allows *the overarching benignity and benevolence* inherent to the infinitude this infinite and eternal and perpetual universe actually is *to
operate more and more freely*.
8. With this intrinsic benignity and benevolence, which has nothing to do with ‘me’ and ‘my’ doings, *freely
operating* one is the experiencing of what is happening ... and the magical fairy-tale-like paradise, which this verdant and azure earth
actually is, is sweetly apparent in all its scintillating brilliance.
9. But refrain from possessing it and making it your own ... or else
‘twill vanish as softly as it appeared. [emphases in
original]. (Richard, Actual Freedom List, No. 118, 16 June 2006).
Note well how Point No. 8 specifies that this overarching benignity and benevolence has [quote] ‘nothing to do with ‘me’ and ‘my’
doings’ [endquote] ... meaning that no rotten-to-the-core feeling being can ever infiltrate (bona fide) pure intent. Latest Announcement
Can you see the very first point “to make possible a pure intent” and the emphasis of
“Point No. 8” “that no rotten-to-the-core feeling being can ever infiltrate (bona fide) pure
intent”?
I am genuinely amazed how you could obscure/ forget/ ignore this crucial point all these month?
*
VINEETO: This is a great start. Now this “glimpse” needs to
grow until pure intent becomes the number one priority in your life, until it becomes the vital factor to
counterbalance the inborn, automatically operating ‘self’-centricity/ ‘self’-importance. This, and only this,
can give you the vital daring, and caring, required to “proceed into the new/ abandon the old”.
KUBA: Yes, for a start now I can see the vital importance of
pure intent, that without it, it can only ever remain about ‘me’, ‘me’, ‘me’. Something that is solidly
outside of ‘me’ is required to form an ongoing connection to, otherwise ‘I’ am fated to forever spin around
in circles, which that is exactly what has been happening so far.
VINEETO: Good. I will take advantage of this window of opportunity to point to a detailed
description Richard wrote to Claudiu on 15 July 2015 where he is using newly resurrected words (rememoration and presentiation) in order to describe “how ‘he’
utilised that rememorative-presentiation process to imbue/ suffuse ‘his’ day-to-day life with the ambience/ the
flavour/ the appeal of the PCE and thus invigorate and vitalise ‘his’ moment-to-moment experiencing as well”.
You may understand that a “glimpse” of pure intent needs kindling and
supporting – via naïve enjoyment and wondrous, marvelling appreciation each moment again – in order for it to
become the constant ‘addictive’ pull, which will guide you to your, the flesh-and-blood-body’s, destiny.
*
VINEETO:
Respondent: That is, ‘normal’
people usually have quite a different standard of what constitutes a good life than an actualist does. Is this a correct assessment?
Richard: Indeed it is ... an actualist settles for nothing less than the perfection
evidenced in a pure consciousness experience (PCE). Hence my report, in the previous e-mail, that I could not deny
that all the while I was both normal and abnormal there must be/surely was something better, far better, than either
the ‘great life’ or the ‘glorious life’ – and thus I would not, could not, and did not, settle for second
best – and that this is precisely what I am conveying to my fellow human beings: whatever you do, do not ever settle for second best.
For the best is just here, right now, where it already has been, all along, and always will be.
(Richard, Actual Freedom List, No. 27f, 24 October 2003).
KUBA: Yes I remember a similar quote of Richard’s answering to
a correspondent as to why one would continue proceeding when no longer motivated by feeling bad (i.e. out of
desperation). That is precisely how I find myself these days – that I don’t have moods anymore, I don’t go
around feeling resentful or glum about life, the various aspects of ‘human wisdom’ have been explored and
decimated (to borrow Devika’s word), it is second nature to have a good time being alive, as an ongoing modus
operandi. And yet I know that there is something far far better, that this is a very distant second best, and even
just a brief glimpse of that which exists outside of the human condition reminds me immediately of this. So it is the
utter preciosity of that which is glimpsed, which is outside of ‘me’, which is the motivation to continue, even
when no longer out of desperation.
VINEETO: Are you saying that up to now you practised actualism “out of
desperation” and that only now that you have glimpsed “something far far better” you have
the interest and “motivation to continue”? If that is so, I can understand why you don’t remember
the vital importance of pure intent and forgotten the above given quotes regarding the ‘doer’ (controller) and
the ‘beer’.
In fact, I am pleased that you now say that “the utter preciosity of that which is
glimpsed, which is outside of ‘me’, which is the motivation to continue”.
Here is an excerpt from Richard’s Personal Webpage as to how enjoyment and appreciation evoke
and strengthen pure intent and to be able to imitate the actual as much as possible –
Richard: In 1981, as the new year dawned, I took the first step on
what I would later choose to call the wide and wondrous path to an actual freedom from the human condition.
(…)
By being relentlessly attentive to, each moment again, and scrupulously honest about, how that only moment of ever being alive was
experienced (so that any deviation from such felicity and innocuity was attended to with the utmost dispatch) it rapidly became more simpler and
much easier to live peacefully and harmoniously with my then-wife and then-children, in particular, and
with anyone and everyone who came into my presence. And this way of living was such
an admirable state of affairs I was wont to exclaim to all and sundry, then, about
how I had discovered the secret to life (for that is how far beyond normal human expectations the felicitous/ innocuous state, which I nowadays call
being virtually free, truly is) and I recall being perplexed as to why, it being such a simple and easy thing to do, nobody had ever done it before.
Including myself, of course.
Because the felicitous and innocuous feelings
are in no way docile, lack-lustre feelings; in conjunction with sensuosity they make
for an extremely potent combination as—with all of the affective energy channelled
into being as happy and harmless as is humanly possible (and no longer being
frittered away on sorrow and malice or their redressive hand-maidens love and
compassion)—the full effect of ‘me’, the feeling entity at the core of ‘being’
itself, is dynamically enabled for one purpose and one purpose alone.
Such imitative felicity and innocuity, in
concert with sincerity and sensuosity, readily evokes amazement ,
marvelment,
and delightment—a
state of wide-eyed wonderment
best expressed by the word naiveté (the nearest an identity can come to innocence
whilst being an entity)—and which allows the overarching benignity and benevolence
inherent to the infinitude, which this infinite and eternal and perpetual universe
actually is, to operate more and more freely. This magnipotent munificence, an
intrinsic largesse which has nothing to do with the imitative affective happiness and harmlessness, will do the rest.
All what is required is cheerful, and thus willing, concurrence. (Richard, Selected Correspondence, Method Origin, 3rd Article)
Best to read this excerpt in its original to have the benefit of the various tooltips.
I wish you lots of fun in your contemplations and explorations of this new territory.
Cheers Vineeto (Actualvineeto, Kuba14, 30 May 2026).
May 30 2026
KUBA: Also I think I have got the flavour now, of pure intent,
it is exactly as those words describe – “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”.
Although I don’t know if ‘I’ can experientially tell (maybe in rare glimpses but not in
general) that second part – “that originates in the perfect and vast stillness that is the essential character
of the infinitude of the universe”. As in ‘I’ can experientially detect a “genuinely occurring stream
of benevolence and benignity” which is not of ‘me’ in any kind of way, but ‘I’ am not experientially
aware of the infinitude of the universe to clearly know that it is coming from there.
VINEETO: Hi Kuba,
When you experience “a genuinely occurring stream of benevolence and benignity”
generally ‘you’ are temporarily in abeyance, hence the vital importance of the golden clew (the intimate
connection to pure intent via rememoration) when ‘I’ return. However, nowadays pure intent can also be
experienced from within the human condition (i.e., as a feeling ‘being’) when pure intent is experienced via that
purity personified (i.e. those fully free human beings), reported by ‘Peter’, ‘Vineeto’ and ‘Pamela’ as
“a sweetness that was palpable” – plus how ‘he’/ ‘she’ was “literally
being bathed in this sweetness”.
Richard: … if you were to think of pure intent as being both
(simultaneously) the palpable life-force and that (experiential) “state of being connected” it might make
more sense, to start off with, as the experience is of them being one-and-the-same-thing … to wit: an
indistinguishable composite; as in, no such grammatically-induced subject-object connective dichotomy. (Richard, List D, James, 11 July 2015).
In regards to “the perfect and vast stillness that is the essential character of the
infinitude of the universe”, I remember feeling being ‘Vineeto’ only had a few PCEs in which “the vast
stillness that is the essential character of the infinitude of the universe” were experienced but it was enough
to make it indisputably clear to ‘her’ that there is no higher power operating inside or ‘outside’ the
universe (it also made it obvious from the start that freedom is in ‘my’ hands alone – that there is no entity/
presence/ deity which will set me free.
You can probe into the vast stillness yourself – best when having a ‘self’-less experience
– and explore going deeper into the vast stillness by appreciating in wondrous amazement the fullness of this
stillness. Richard explained “the actual experience of the infinitude of space and time is to be ‘everywhere
all at once” this way –
Claudiu: …
But Richard was saying how the nature of infinitude is that it is always here and
now. Thus to be here now is to be everywhere at once. I’m not sure what to make of this ‘everywhere’. …
Richard: (…)
It is better explained in ‘Richard’s Journal’. Viz.:
• [Richard]: ‘The purity of life emerges from the perfection that wells up constantly due to a vast stillness which is
utterly immense in its scope and magnitude. This stillness of infinitude is that something which is precious. It is the life-giving foundation of
all that is apparent. This stillness happens as me. This stillness is my essential disposition, for it is the principle character, the intrinsic
basis of everything. It is this universe at its genesis. It is not, as it might commonly be supposed, at the centre of everything ... there is no
centre here. This stillness, which is everywhere all at once, is the be all and end all of life itself. I am the universe experiencing itself as a
sensate, reflective human being’. (pp. 179-180, ‘Richard’s Journal’, 2nd Edition: Article 25, ‘Peace-On-Earth
Is Not The Be All And End All Of Life’; for context see: (Richard, Selected Writing, Actual Freedom).
Thus if you think of it, initially, as the vast stillness which is ‘everywhere all at once’ (as in, there is no centre to
physical infinitude) then, when following a train of thought about the audio-taped dialogue regarding the actual experiencing of that vast
stillness – where matter-as-energy is the source of everything apparent (i.e., matter-as-mass) – as being a flesh-and-blood body’s
essential disposition it will make more sense.
Incidentally, Vineeto affirmed this experience of being, in essence, that vast stillness in another way, during the period in
which she was becoming essentially the same as me (how I have been, on my own, all these years), inasmuch she was able to detect four distinct
properties of that ‘everywhere all at once’ matter-as-energy source ... to wit: ageless, genderless, shapeless, and limitless.
Here, in part, is how she wrote about it in an email to another back in February 2011:
• [Vineeto ]: ‘(...) before Richard left for India I experienced this fine energy/ gentle energy surrounding
Richard (the word energy used in its general purpose sense) as being bathed in a delicious, delicate and appreciative intimacy, and Pamela reported the
same. (...). Presently, I apperceptively experience this fine energy/ gentle energy surrounding Richard on a daily basis. Often I experience it as
ambrosial in nature, of a quality that fills me with extraordinary delight and well-being, in a way that it makes every cell in my body hum with
fulfilment as if a missing chemical has suddenly been added to each cell’s physical structure. (...). Other times this immanence was of a more
expediently potentiating nature that furthered my progress to become fully actually free and nowadays is advancing the progress in my aim to *be*
Richard, undifferentiated except bodily. (...). One day when I experienced the fullness of the quality of this energy, which I labelled ‘experiencing
the source’, I described four outstanding qualities – it is genderless, ageless, shapeless and vast in its depth ...’.
(Sunday, February 20, 2011 5:24 PM).
Thus, whenever we interacted intensively over the months after writing that, she inexorably came ever-closer to experiencing
herself as each of those four distinct properties, one after the other, until only the last one – being limitless as an actuality – remained
unconsummated.
And that is what took place between 3:30 and 4:00 AM, on the 28th August, 2011, which I wrote to you about in February last
year on this forum.
(Richard, List D, Claudiu2, 28 May 2013).
As you can see, “the last one – being limitless as an actuality – remained
unconsummated” until 28 August 2011.
KUBA: Either way there is this genuinely occurring stream of
benevolence and benignity which is not of ‘me’ and as such it is completely unpolluted by ‘me’.
And it’s weird because the experience of it is indeed like a benefaction or a blessing, so
when ‘I’ am experiencing that flavour there is no question at all that it is a safe thing to pass the baton to.
VINEETO: What you call “to pass the baton to” is ‘you’ giving permission to let life
live you by allowing the ‘doer’, the ‘controller,’ to go into abeyance and allow the naïve ‘beer’ to be
ascendant (agreeing to being out-from-control).
Richard: To explain further: when out-from-control – out from being
under control of the ‘controller’; that self-centred/ self-centric ‘doer’ (i.e., the ‘doer’ of deeds; the
‘actor’ of acts; the ‘speaker’ of words; the ‘thinker’ of thoughts; the ‘feeler’ of feelings) – the
primary impetus of agency is the benevolence and benignity of pure intent being dynamically operative via the full
concurrence of the ‘beer’ of those deeds, acts, words, thoughts, feelings (i.e., being the experiencing
of same, as a state-of-being, as opposed to doing them).
And the words “primary impetus of agency” (‘impetus’ as in, “being
dynamically operative”, that is) are used advisedly as, with the ‘doer’ abeyant and the ‘beer’
ascendant, the modus operandi of this mutual agency is indeterminable due to an incapacity to distinguish between the
one and the other.
I have written about this quite extraordinary state of affairs before (albeit expressed as “unable
to distinguish between ‘me’ doing it and it happening to ‘me’” due to those words of mine being
read/ heard by a ‘doer’ and not a ‘beer’). (Richard, List D, Srinath 2, #out-from-control)
Richard: As to be having an EE (or an IE) is to be out-from-control then the critical
criterion, which you have evidentially been looking for throughout this email exchange, is the ascendant beer being
in full allowance of the benignity and benevolence inherent to pure intent being dynamically operative (whereby the
actualism method segues into the actualism process) and pulling one evermore unto one’s destiny. (Richard, List D, Srinath 2, 13 August 2016).
KUBA: But then when that flavour is not present and ‘I’ am
imagining ‘my’ way around pure intent then ‘I’ have the most severe reactions around it.
VINEETO: Of course – and if you take your phrase “to pass the baton to” to mean
instant abdication of ‘me’, then it may well be a consideration too fast too soon. Hence my suggestion to
strengthen the connection to pure intent and aim for eventually living in a more or less permanent excellence
experience – being dynamically in a different-way-of-being – as the most sensible next step. Here is a useful
reference for you to understand and appreciate the range of naïveness which you can explore –
Richard: A rather quaint clay-pit tale which nonetheless depicts the
range of naïveness from being sincere to becoming naïve and all the way through being naïveté itself⁽⁰¹⁾ to an actual innocence.
⁽⁰¹⁾To be naïveté itself (i.e., naïveté
embodied as a childlike persona with adult sensibilities), which is to be the closest one can to innocence whilst
remaining a ‘self’ (innocence is where ‘self’ is not), one is both likeable and liking for herewith lies
tenderness and/or sweetness and togetherness and/or closeness whereupon moment-to-moment experiencing is of traipsing
through the world about in a state of wide-eyed wonder and amazement as if a child again (guileless, artless,
ingenuous, innocuous)—yet with adult sensibilities whereby the distinction betwixt being naïve and being gullible
is readily separable—simply marvelling at the sheer magnificence of this oh-so-material universe’s absoluteness
and unabashedly delighting in its boundless beneficence, its limitless largesse, as being the experiencing is
inherently cornucopian (due to the near-absence of agency which ensues when the controlling doer is abeyant and the
naïve beer is ascendant), with a blitheness and a gaiety such that the likelihood of the magical fairy-tale-like
nature of this paradisaical terraqueous globe, this bounteously verdant and azure planet, becoming ever-so-sweetly
apparent, as an experiential actuality, is almost always imminent. (Richard’s Personal Web-Page, A Quaint Clay-Pit Tale, last tooltip)
Cheers Vineeto (Actualvineeto, Kuba14, 30 May 2026a).
June 3 2026
KUBA: Hi Vineeto,
This is a lot of information so I am slowing taking it in bits. This morning I had a read of the
post you mentioned regarding rememoration and presentation. A while ago Geoffrey described rememoration in his
excellent succinct style and I think it clicked back then. Reading Richard’s thorough explanation was very
interesting too although I think I will need to go over it a few times for it to properly click. It is amazing how
Richard was able to thoroughly understand all manner of things by going right to the root of them and working through the topics diligently.
The way I understand rememoration currently, if I was to put it in my words, is that it is to
intently bring forth the flavour of that which was experienced previously, now. In that I know I have experienced
pure intent previously, and yet to cognitively remember this fact is not enough. So I experientially set my antennae
to that flavour which I remember was tasted back then, and when that flavour is tasted, it is happening now i.e. it
has been rememorated.
VINEETO: Hi Kuba,
I have not answered for a few days to give you time to digest and integrate this “lot of
information” I had sent in my last post. Now that you say you “I know I have experienced pure intent
previously” you can follow this loadstone of your own experience. Has it “clicked back then”
when you quoted what “Geoffrey described rememoration in his excellent succinct style” (18 May 2026)? –
Geoffrey: If I was to put any ‘conditions’ on it (I’m not) it
would have to do with knowing what you’re aiming for and going for it (once you know, there is no
choice). And for me this required numerous PCEs, and a solid connexion to Pure Intent.
The method is imitative of the actual. In my understanding the correct application of the method was through the ‘naive
remembrance’/ the ‘presentiation’ of the PCE... (Geoffrey, Becoming Actually Free, Q2).
What you said to James was spot on –
Kuba: I think the exact word does not matter ultimately, it’s not
that one is invoking pure intent as if summoning a spirit. Ultimately it’s the experiential/ existential
connection which counts.
– it’s not about a cognitive understanding tick-in-the-box, but having “the
experiential/ existential connection” to let pure intent guide you, each moment again – “Pure intent
is the connection between the intimate aspect of oneself, that one usually keeps hidden away for fear of seeming
foolish, and the purity of the PCE”. (Richard’s Journal, Article 15).
You have Richard words, Geoffrey’s words, my words, but most of all you have “experienced
pure intent previously” – do whatever you need to do to immerse yourself in the flavour of pure intent,
each moment again, and thus allow it to change you to become more and more the benignity and benevolence of the
flavour, via enjoying and appreciating being alive.
I still think the second part of Richard’s personal Webpage (link) is the most exquisite and
detailed description about ‘how to’, this one for instance –
Richard: Then, as it was patently obvious in those experiences of
pristine purity how this very moment of being alive is the only moment of ever actually being alive, I began to treat
each moment again as precious.
(Richard’s Personal Web-Page, #in1981)
For an in-depth comprehensive study on Richard’s various descriptions of pure intent I can recommend
Richard, List D James, 11 Jul 2013, especially the Info-Tooltip after “All-up there are
eleven reports/ descriptions/ explanations as to what pure intent is”.
Cheers Vineeto (Actualvineeto, Kuba14, 3 June 2026).
June 4 2026
VINEETO: However, nowadays pure intent can also be experienced from within the human
condition (i.e., as a feeling ‘being’) when pure intent is experienced via that purity personified (i.e. those
fully free human beings), reported by ‘Peter’, ‘Vineeto’ and ‘Pamela’ as “a sweetness that was
palpable” – plus how ‘he’/ ‘she’ was “literally being bathed in this sweetness”.
(Actualism, Actualvineeto, Kuba14, 30 May 2026a).
ED: Hi Vineeto, does that mean that a feeling being needs to be
in proximity to a fully free human in order to experience pure intent as a feeling being?
VINEETO: Hi Ed,
No, “proximity to a fully free human” is not required. Viz.:
Richard:(…)
• [Richard]: (...). P.S.: Also, briefly, in regards to your ‘armed rebellion’
observations: please be assured that not only will there be a ‘bloodless revolution’ (i.e., non-destructive) but
it will be a non-disruptive transition as well – e.g., no food-shortages or fuel-shortages; trains, coaches,
planes, ships, and so on, still operating, no loss of creature-comforts, &c., &c. – when the global spread of actual freedom/ actualism
eventually takes place’. ~ (Message № 19801, Richard, List D, No. 32a, 21 June 2015).
In other words, it is the consummate nature (i.e., the impeccable quality) of the overarching benevolence and benignity
inherent to the utter purity of the pristine perfection welling ever-fresh as the vast and utter stillness of this universe’s spatial, temporal
and material infinitude which informs, experientially, that a global spread of this completely original consciousness (a totally new way of being
conscious) would, ipso facto, be both a non-destructive and non-disruptive transition.
Furthermore, there would also be the capacity at-that-moment to similarly apprehend, experientially, how it can now be said
– as I happened to mention on a couple of occasions during the pre-arranged foregathering here, earlier this year, of half-a-dozen subscribers to
this forum – that due to the overarching benevolence and benignity being demonstrably available immanently in human consciousness, nowadays
both masculinely and femininely , and thus potentially accessible per favour
naïveté regardless of spatial extension, there is no longer any reason why there cannot be a
global spread of the already always existing peace-on-earth in our lifetimes. (More on this in those Footnotes № 5 and № 6). [Emphasis added].(Richard, List D, No. 4b, #profoundreappraisal).
And –
James: So it is just a matter of seeing clearly that the real-world is an illusion? I see
it but perhaps not clearly enough? I see it most clearly when thinking stops and there is just a sensate body sitting/ laying here. That is the
time to have a pce and see the vast stillness of the universe. Is the pce necessary? ps: Is the pce necessary for pure intent to come out of this
vast stillness?
RICHARD: Prior to 11.25 AM (AEDST) on Saturday, the 14th of November, 2009, a pure consciousness experience (PCE) was
indeed necessary for pure intent – that benevolence and benignity of the vast and utter stillness of the universe itself – and the reason why a
PCE was essential is reported/ described/ explained both on The Actual Freedom Trust website and in ‘Richard’s Journal’.
However, since then a PCE has no longer been a vital factor in the process of becoming actually free of the instinctual
passions/ the feeling-being formed thereof ... indeed, neither of the persons mentioned, as an example, in that first post of mine
(Message No. 10532, Richard, List D, No. 6, 19 December 2011) to this forum in nearly two years could recall a PCE.
Also, what the feeling-being inhabiting this flesh-and-blood body all those years ago experienced as an ‘over-arching
benevolence and benignity’ was experienced by the feeling-being ‘Peter’, on the 29th of December 2009, as [quote] ‘a sweetness that was
palpable’ [endquote] and that ‘he’ was [quote] ‘literally being bathed in this sweetness’ [endquote]. (Those quotes are from Peter’s
report on the original ‘A Long-Awaited Public Announcement’ webpage).
James: Does the experiencing of the vastness and stillness of the universe bring on the
‘over-arching benevolence and benignity’ which then brings on the ‘sweetness’? Iow, does ‘experiencing the vastness and stillness’ of
the universe come first?
RICHARD: G’day James, My response (above) was both in the context of your query as to whether a PCE is necessary for
pure intent and your follow-up explanation to [No. 24] (Richard, List D, No. 24, 23 January
2012) about the last paragraph of ‘Addendum No. 7’ (that to be actually free from the human condition is to be that pure intent).
Prior to the physical death of my second wife (de jure) Devika/ Irene a PCE was indeed necessary for pure intent; since then
it has no longer been a vital factor in the process of becoming actually free of the instinctual passions/the feeling-being formed thereof as the
impenetrable psychic force-field which Devika had established to protect Richard from other people, and which Irene had transmuted into protecting
other people from Richard, is no longer in existence (in existence psychically, that is, in the real-world).
Consequentially, that ‘over-arching benevolence and benignity’, which the feeling-being inhabiting this flesh-and-blood
body all those years ago experienced [via a PCE] and named ‘pure intent’, became immanently accessible to some select associates
during a specific situational setting called ‘The Second Convivium Gathering’, in late 2009/early 2010, and was variously experienced by them
as a ‘palpable sweetness’, for instance, and an ‘infinite tenderness’, for example, and has been more generally described as ‘being
bathed in intimacy’.
It was also accessible at-a-distance (hence the thirty-day trial at that time), as a rather remarkable man on another
continent has amply demonstrated, and has been described by him upon meeting in person as a ‘gentle energy’ and a ‘harmless energy’ which
is ‘emanating all around (not directional, like a guru to a devotee, and not at all coarse)’.
Thus to answer your first question: the direct (as in, immediate or unmediated) experiencing of the vast stillness of this
physical universe’s infinitude – where the word stillness refers to there being no movement of time whatsoever (as in ‘this moment has no
duration’) – is the way in which the feeling-being inhabiting this flesh-and-blood body all those years ago became consciously aware of pure
intent [via a PCE] because, back in those days, there had not yet been someone of sufficient naïveté to enable that immaculate perfection to become purity
personified.
Which means that, these days, when that ‘palpable sweetness’ (for instance) is experienced it is that ‘over-arching
benevolence and benignity’ being experienced, by virtue of that immaculate perfection having become manifest in the everyday world as a
flesh-and-blood body only, as they are both one and the same thing in essence. [Emphasis added]. (Richard, List D, James, 6 Feb 2012).
*
James: Would it be possible to have this global spread online as we can’t
all make it to Australia?
Richard: G’day James,
You raise two points there which can only be answered by mentioning the third point you left unspoken. (…)
Third, (the point you left unspoken): there already exists a world-wide network – requiring neither technological
wizz-bangs
nor competency in the English language – which has a truly global reach (inherently connecting every single man, woman and child alive today no
matter what their age) and is instantaneous in its effect.
And, most importantly, it is where the real power-play takes place anyway – given that it by-passes both the cognitive and
the affective filters – as its operation has the immediacy of ‘being’ to ‘being’ (‘me’ at the core of ‘my’ being is ‘being’ itself) directivity.
James: What would it take?
Richard: Ha ... enjoying *and* appreciating being alive/ being here, each moment again come what may, by being
as happy and as harmless as is humanly possible via minimising both the ‘good’ and the ‘bad’ feelings and maximising both the felicitous *and*
the innocuous feelings.
Put simplistically (for maximum effect): the way to bring about global peace and harmony, in our lifetimes, is by having fun.
(I am having such a ball here at the keyboard). (Richard,
List D, James, 2 July 2013).
Cheers Vineeto (Actualvineeto, Ed2, 4 June 2026).
Freedom from the Human Condition – Happy and Harmless
Vineeto’s & Richard’s Text ©The Actual
Freedom Trust: 1997-. All Rights Reserved.
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