August 10 2025

Vineeto to Kuba: To succeed, you will have to dare to care, to care so deeply that you dare to do something, to allow something to happen, that has never happened to you before. This aspect of it is an immense daring and hence it needs a deep and abiding caring – and then, in the blink of an eye, you are here, here where you belong. [emphasis added by Kuba]. (Actualism, Actualvineeto, Kuba, 30 September 2024a).

KUBA: To cut it short I have been aiming my caring towards other identities, towards ‘humanity’. And of course this can only have the effect of keeping ‘me’ chained to ‘humanity’. ‘I’ cannot sacrifice ‘myself’ for other identities or for ‘humanity’. The target and the beneficiaries of ‘my’ supreme sacrifice are the actually existing flesh and blood bodies.

And just as well because I have always struggled to care of other identities, after-all I know how rotten ‘I’ am and how rotten ‘we’ are, how could I have this deep and abiding caring for such entities?

JAMES: I think I see your point which is so radical that it doesn’t seem right : It is the bodies that need caring about and not the identities within. I still don’t really get it.

VINEETO: Hi James,

Well spotted – presently (with exception of a handful) every flesh-and-blood body has an identity controlling and dominating their host-bodies causing misery and mayhem. To actually care means to want their suffering – caused by their identity – come to an end sooner rather than later. To “care as close to an actual caring as an identity can muster” is to want exactly the same, to have their suffering, including your own, come to an end, permanently.

This has, of course, nothing at all to do with putting the other before oneself as per spiritual dogma or the normal feeling-caring of ‘suffering together’ like feeling sympathy and/or compassion. It is a deep caring that propels one into action where you “dare to do something, to allow something to happen, that has never happened to you before” – a sacrifice, as Richard calls it –

Richard: … and ‘sacrifice’ means to die as an altruistic offering, a philanthropic contribution, a generous gift, a charitable donation, a magnanimous present; to devote and give over one’s life as a humane gratuity, an open-handed endowment, a munificent bequest, a kind-hearted benefaction. A sacrifice is the relinquishment of something valued or desired, especially one’s life, for the sake of something regarded as more important or worthy ... it is the deliberate destruction, abandonment, relinquishment, forfeiture or loss for the sake of something illustrious, brilliant, extraordinary and excellent. It means to forgo, depart from, leave, quit, vacate, discontinue, stop, cease or immolate so that one’s guerdon is to be able to be unrepressed, unconstrained, unselfconscious, spontaneous, free and easy, relaxed, informal, open, candid, outspoken, uninhibited, unrestrained, unrestricted, uncontrolled, uncurbed, unchecked, unbridled ... none of which is implied with ‘surrender’. (Richard, List B, Gary, 23 November 1999).

Cheers Vineeto

September 10 2025

JAMES: I expect to be healthy, happy and harmless.

VINEETO: Hi James,

Here is what you can do additional to “expect to be … happy and harmless” –

James: Ok, then the way I am understanding it is to investigate either the good or bad feelings, whichever might be present, in order to eliminate those and get back to being ‘felicitous/ innocuous’.

Richard: What I mean by [quote] ‘in the meanwhile’ [endquote] refers to the opportunity, each moment again, for the already always existing actual world to become apparent for the very asking, as it were, not being taken full advantage of.

In other words, directing all of that affective energy (that is, ‘me’ at the core of ‘my’ being, which is ‘being’ itself) into being the felicitous/ innocuous feelings is what can be done so as to effect what the identity inhabiting this flesh and blood body all those years lived circa March-September 1981, as a deliberate imitation of the actual experienced in a pure consciousness experience (PCE), and which has become known as a virtual freedom ... to wit: being as happy and as harmless (free of malice and sorrow) as is humanly possible whilst remaining a ‘self’.

Such imitative felicity/ innocuity, in conjunction with sensuosity, readily evokes amazement, marvel, and delight ... a state of wide-eyed wonder best expressed by the word naiveté.

Naiveté, 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. This intrinsic benignity and benevolence, which has nothing to do with the imitative affective happiness and harmlessness, will do the rest.

All that was required was ‘my’ cheerful concurrence. [Emphases added]. (Richard, Actual Freedom List, James, 11 September 2005a).

Cheers Vineeto

September 30 2025

VINEETO to Kuba: Self-immolation can not happen from a moment of apperception or from a PCE, or even several PCEs in a row, it is a definite job ‘I’ have to do, as an identity, when all of ‘me’ is in agreement with ‘my’ final demise. Hence my emphasis that ‘I’ need to be an all-inclusive ally in this task – the only and most important task of one’s life. Hence ‘your’ job involves channelling all your affective energy (your libido for instance) into felicitous and innocuous affective energy via naïve enjoyment and abundant appreciation. (Actualism, Actualvineeto, Kuba10, 29 September 2025a).

JAMES: This quote above by Vineeto is something I have never fully grasped. Self immolation is something ‘I’ have to do by being. happy and harmless.

VINEETO: Hi James,

Good to hear from you.

What I wrote above is sort of encapsulates why the actualism is so perfect to successfully facilitate imitating the actual and eventually clearing the way for making ‘self’-immolation possible. Now that you understand it more comprehensively perhaps you are even more motivated to enjoy and appreciate this moment of being alive.

You might also appreciate this quote, which I sent to Kuba yesterday, explaining why putting everything on a preference basis is an essential tip for feeling good –

Richard: A general rule of thumb is: if it is a preference it is a self-less inclination; if it is an urge it is a self-centred desire. (Richard, Actual Freedom List, 25d, 14 January 2004)

I wish you the best success in ongoing, or ever-increasing, enjoyment and appreciation.

Cheers Vineeto

October 1 2025

VINEETO: What I wrote above is sort of encapsulates why the actualism is so perfect to successfully facilitate imitating the actual and eventually clearing the way for making ‘self’-immolation possible. Now that you understand it more comprehensively perhaps you are even more motivated to enjoy and appreciate this moment of being alive.

You might also appreciate this quote, which I sent to Kuba yesterday, explaining why putting everything on a preference basis is an essential tip for feeling good –

Richard: A general rule of thumb is: if it is a preference it is a self-less inclination; if it is an urge it is a self-centred desire. (Richard, Actual Freedom List, 25d, 14 January 2004)

JAMES: Good point Vineeto, I have been letting health issues interfere with enjoyment and appreciation. Got your point about preference also. I prefer to e & a even in the face of challenging health issues. The issues aren’t bad enough to prevent me from e & a.

VINEETO: Hi James,

That is good to hear. The “general rule of thumb” of making everything a preference works for everything – nothing is so serious as to allow it to prevent you from “e & a” – enjoying and appreciating this moment of being alive. You may something to be different but it is only a preference and therefore not important enough to spoil you feeling good.

With this self-less inclination ‘you’ have less and less reason to put up resistance to the facts of life such as indignation or disappointment or even fear to what you cannot change … and naiveté can flourish.

Cheers Vineeto

October 20 2025

JAMES: I have caught a glimpse of why I have never made a lasting connection to pure intent. I think it could be because I have looked inwardly for pure intent and it is not inner. It is outer.

I think I need to look for pure intent outwardly.

VINEETO: Hi James,

I remember that in November last year you had the same insight with similar wording –

James: I saw what I’ve been doing wrong. I’ve been trying to make an inner connection to pure intent and pure intent is not inner. It is outer. As soon as I saw that my senses perked up. The wind became stronger and the sounds became louder. The waves on the water started shimmering. Everything became brighter. I am confident that I can make a connection to pure intent now.

This was my reply –

Vineeto: Hi James,

This is great news, James!

Just a slight correction which might be helpful – pure intent is neither “inner” nor “outer”. The outer world is the projection of the “inner” world of the identity onto the material world and as such pure intent is outside of both worlds. That’s how pure intent facilitates you to aim for that which is entirely outside of ‘you’, outside of ‘your’ inner world and outside of ‘your’ outer world, just as the PCE from which you derive pure intent is outside or ‘your identity’s’ perception.

You may have already experientially understood this because you say that “Everything became brighter. I am confident that I can make a connection to pure intent now”. (Actualism, Actualvineeto, James2, 5 November 2024).

Later on the same day you had a clear long-lasting PCE – Check the links and read for yourself

Perhaps bookmark these messages so that your brilliant insight stays in your memory.

Cheers Vineeto

October 28 2025

JAMES: I still love her. I’m never going to be free if I don’t get past that. This was a 50yr love affair. It’s been off and on for years at a time.

I need to see the futility of it.

VINEETO: Hi James,

To simply avoid the person you feel love for is not going to eliminate the feeling you have for her – on the contrary, the image you have of her can grow more rosy in absence.

The first thing to figure out for you if you “need to see the futility” or if you want to do that and why. ‘You’, your ‘self’, can provide many soothing reasons to keep having sweet memories of love. Hence letting go requires the conviction of your experience of the enjoyment and appreciation of being alive now, and for instance the rememoration of your long-lasting PCE last year (James, 6 November 2024) to have something far more valuable to replace those affective memories with. Kuba said it well in his recent messages –

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.

And –

Kuba: 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 you see, “I need to” is not going to eliminate/ dissolve your feeling/ memory of love, as powerful as the feeling of love can be, you can only find the reason why love is not good enough, in fact “mere baubles”, in comparison with the rememorated or direct experience of the actual world.

Richard: When one walks naked (sans ‘I’ as ego and ‘me’ as soul) in the infinitude of this actual universe there is the direct experiencing that 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 and rapturous ‘States Of Being’ ... it is not any of these things usually considered precious. There is something ultimately precious that makes the ‘sacred’ a mere bauble.

It is the essential character of the infinitude of the universe – which is the life-giving foundation of all that is apparent – as a physical actuality. The limpid and lucid purity and perfection of actually being just here at this place in infinite space right now at this moment in eternal time 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 bead of moisture 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 at length has experienced this impeccable integrity and excellence in some way or another at varying stages in their life.

This preciosity is what one is as-one-is – me as I am in actuality as distinct from ‘me’ as ‘I’ am in reality – for one is the universe’s experience of itself. 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 one’s adventurous destiny – thus the pure consciousness experience (PCE) is but the harbinger of the potential made actual. (Richard, List B, No. 21g, 26 October 2001a).

The insight you are looking for is experiential, not cognitive.

Cheers Vineeto

October 29 2025

VINEETO: The insight you are looking for is experiential, not cognitive.

JAMES: Yes, the experience of the PCE which brings forth pure intent is what is missing. This is why love must go so as not to interfere with this experience.

VINEETO: Hi James,

You saying “this is why love must go” shows that you better re-read what I said in my last message –

Vineeto: So you see, “I need to” is not going to eliminate/ dissolve your feeling/ memory of love, as powerful as the feeling of love can be, you can only find the reason why love is not good enough, in fact “mere baubles”, in comparison with the rememorated or direct experience of the actual world.

‘You’ cannot command your ‘self’ to do something or not do something – you would only split yourself in two and have a fight with yourself.

I understand that it can be difficult to recall the memory of a PCE or to connect to pure intent when in the grip of a strong emotion.

Can you get back to feeling good? If so, once feeling good, find out what is so attractive about love/ the memory of love, in a friendly not forceful way, i.e. without antagonism or blame. In a relaxed inquiry the answer will eventually come forth.

Having found out the reason for love being so attractive to you, and acknowledged that ‘you’ are your feelings and your feeling are ‘you’, you can then experientially experiment with neither expressing (imagining) or repressing (“must go”) this strong feeling and contemplate, with sincere, genuine fascinated attention, about the way ‘you’ (the instinctual passions) operate.

Sincerity being the key to naiveté, a third alternative might hove into view.

Cheers Vineeto

October 30 2025

VINEETO: Can you get back to feeling good? If so, once feeling good, find out what is so attractive about love/ the memory of love, in a friendly not forceful way, i.e. without antagonism or blame. In a relaxed inquiry the answer will eventually come forth.

Having found out the reason for love being so attractive to you, and acknowledged that ‘you’ are your feelings and your feeling are ‘you’, you can then experientially experiment with neither expressing (imagining) or repressing (“must go”) this strong feeling and contemplate, with sincere, genuine fascinated attention, about the way ‘you’ (the instinctual passions) operate.

Sincerity being the key to naiveté, a third alternative might hove into view.

JAMES: The fact is that love is not better than the actual world. Never has been and never will be. Love is a distraction from the actual world.

VINEETO: Hi James,

As you said yourself in your last message “the experience of the PCE which brings forth pure intent is what is missing”, the “fact” which you state above is not experiential, hence presently ineffectual.

When you are ready to investigate further why love still has a hold on you, perhaps what Chrono said today might give you some clue how to look deeper –

Chrono: Why do I want this dream (of love and limerence) to be true? What is this dream composed of? I realized this past week that for the unknown path to become apparent that the belief in ALL of ‘my’ dreams would have to go. All of ‘my’ dreams were somewhere and somewhen else. They would never actually manifest here. This brought a strange sense of relief. I know at some level that I am only fooling myself with some deception. Then while leaving work and heading home I experienced a sensuousness I quite often experience at the end of the day and had a spontaneous realization that the end of ‘my’ dreams was also the end of all of ‘my’ nightmares.

As Richard found out while he investigated the various components constituting his state of enlightenment –

Richard: By the time I had worked my way through this philosophical dilemma [of pacificism] I had to turn my sights upon the last thing that stood between me and an actual freedom. I would have to let go of the deeply ingrained concept of ‘The Good’. For this to happen I would have to eliminate ‘The Bad’ in me, or else I would be likely to go off the rails and run amok. Little did I realise that it was ‘The Good’ that kept ‘The Bad’ in place. I was soon to find this out. [Emphasis added].(Richard, Selected Correspondence, Enlightenment Resumé, #ahimsa).

Cheers Vineeto

October 31 2025

JAMES: Love still has a hold on ‘me’ because it is the memory of the feeling of love. As we know this feeling doesn’t last and we are back to the bad side of love with hate and all the rest of it sooner or later.

VINEETO: Hi James,

Who is “we”?

JAMES: Nevertheless I have been thru that many times before yet the feeling persists and continues to return along with the memory.

I’ve never really stayed with the feeling long enuf to extinguish it.

VINEETO: Whereas the actualism method is –

Richard: … consistently enjoying and appreciating this moment of being alive is what the actualism method is. And this is because the actualism method is all about consciously and knowingly imitating life in the actual world. Also, by virtue of proceeding in this manner the means to the end – an ongoing enjoyment and appreciation – are no different to the end itself. (…)

The more one enjoys and appreciates being just here right now – to the point of excellence being the norm – the greater the likelihood of a PCE happening ... a grim and/or glum person has no chance whatsoever of allowing the magical event, which indubitably shows where everyone has being going awry, to occur. Plus any analysing and/or psychologising and/or philosophising whilst one is in the grip of debilitating feelings usually does not achieve much (other than spiralling around and around in varying degrees of despair and despondency or whatever) anyway. (Richard, Articles, This Moment of Being Alive).

I am reminded of the conversation you had with Richard about addiction –

James: ... Would you say that an addiction is the ‘me’ trying to cling to or recreate a ‘good’ feeling?

Richard: Indeed ... but there possibly is more to it than that (I was involved in a verbal discussion about this only a couple of days ago) as what may become obvious, upon closer investigation, is that ‘I’ can be as much addicted to the suffering, which ensues as the eventual result of the high evaporating, as ‘I’ am addicted to the high in the first place.

Arguably more so, perhaps, despite how perverse the notion may sound at first hearing. (Richard, List B, James3, 22 October 2002

*

James: Upon looking at it further it appears that I am addicted to ‘me’ (suffering) but that I am also addicted to the escapes from the ‘me’.

Richard: Okay ... is the addiction to being ‘me’ stronger than the addiction to escaping from being ‘me’?

I only ask because if the addiction to being ‘me’ is the more powerful addiction then successful escape is the last thing ‘I’ am looking for (and thus ‘I’ will keep on re-treading the known path, the familiar path, the path that does not deliver the goods).

Whereas if the addiction to escaping is the more powerful addiction then successful escape can (and will) happen. (Richard, List B, James3, 1 November 2002)

In other words, when you say “love still has a hold on ‘me’” is it because you hold onto love and its bitter-sweet memories? After all, ‘you’ are your feeling and your feeling are ‘you’.

Cheers Vineeto

November 1 2025

JAMES: As ‘we’ know was referring to you and I when I said “As we know this feeling doesn’t last”.

VINEETO: Hi James,

The reason the ‘we’ is not applicable because the person who knew that “this feeling doesn’t last” was feeling being ‘Vineeto’ who became extinct in January 2010. Also, that the feeling “doesn’t last” was not ‘Vineeto’s’ experience, she had to actively look into ‘her’ dreams and hopes regarding love and relationship in order to uproot love in herself – love certainly did not just disappear of its own accord. ‘She’ wrote about ‘her’ successful investigations –

‘Vineeto’: My traditional response to the feeling of being trapped had been that the man should give me his love and reassurance. But the way to the intimacy that I had already experienced and wanted to have with Peter all the time, was that I had to question, examine and eliminate the notorious bunch of feelings called love. Peter’s description of our adventure into freedom and intimacy is certainly not just a male point of view. Did he love me enough or not, or did I love him enough or not, was not the question – I discovered that love was not the solution but the problem itself!

The answer again lay 180 degrees in the opposite direction to what I had come to know up to now. I had expected or assumed someone was to love my ‘grotty self’, when even I could not stand those parts of me! A person who ‘loves me’ is supposed to accept all those ‘quirks of my personality’, which no intelligent human being would be able to put up with without blind nature’s intoxication known as ‘being in love’. And for years I had tried the same with the men I had ‘loved’, without success or happiness, let alone lasting intimacy. Intimacy can only happen when there is no emotion, no feeling or projection in the way between us. So, one of the first things that we discovered to be in the way of actual intimacy were the feelings of love – that sweet syrup that was usually poured over the spiky, malicious, miserable ‘self’, which I was most of the time!

One thing that I particularly didn’t like about falling in love was the pining. Whenever I was not with Peter I felt I was tied to him on a long elastic cord and not able to fully enjoy whatever I was doing by myself. Digging into what could be the reason for my pining, I discovered what I call the ‘Cinderella-syndrome’ – the romantic dream that most women have about the perfect and noble man. We are not only looking for someone who takes care of us when our own strength fails us, but also for someone who gives perspective, meaning, definition and identity to our lives, be it as father of our kids, provider of social status, security or a purpose for life. According to this dream Peter should be the answer to the question which I wasn’t willing to face myself: ‘What do I really want to do with my life?’

I remember a Monday evening after a weekend together, and I had been pining the whole day. I had not enjoyed work as I found myself struggling to get out of this exhausting dependency. Here I was, 44 years old and as silly as a teenager! After work I took a long walk across rolling hills into a spectacular sunset, trying to work out what I wanted to do with my life.

In the end, I had to admit that, whatever it was, it had not the slightest thing to do with anything that Peter could do for me. I wanted to be perfect and I had to do it myself. I still had to clean myself up. Just having found a probable good mate had nothing to do with the fact that I wasn’t the best I could be; that I wasn’t free. I decided there and then to face the challenge, to abandon the love-dream and go for the actual experience – meeting another human being as intimately as possible instead of looking up to him and waiting for him to be the ‘hero of my dreams’.

That very evening the situation changed. My pining stopped. The fog in the head cleared. My expectations disappeared. I could again stand on my own feet and equally enjoy the time when I was by myself. I had recovered my autonomy – my autonomy in the sense that I am the only one in my life who is responsible for my happiness. (Actualism, Vineeto, A Bit of Vineeto, #love)

There is a second part to ‘Vineeto’s’ story about love, you can read it here – (Actualism, Vineeto, A Bit of Vineeto, #love2)

JAMES: Thanks for the reminder about the method. I woke up feeling good this morn with no pain and I am enjoying and appreciating. I am having fun and enjoying writing to you and I really do appreciate you.

VINEETO: Great to hear you are having fun and enjoying and appreciating being alive and corresponding with me.

I have reminded you about the actualism method because what you said you were doing. “Burn it out”, stayed with the feeling long enuf to extinguish it“ are your own inventions and not how Richard described the actualism method.

JAMES: Yes, the quote about addiction is spot on. Toward the end of that discussion with Richard he said that what we (humanity) are addicted to is ‘me’ which is suffering so I am looking to see exactly how this works. I think this feeling of love keeps me addicted to ‘me’ or maybe ‘me’ keeps ‘me’ addicted to love. Iow: I am ‘my’ feelings and my feelings are ‘me’. 

VINEETO: There certainly seems to be an addictive quality to the love you experience, and the suffering that accompanies it. Remember, it’s not love’s doing (like another entity or power) but your doing. That means you can stop doing it when you find out why you keep it around by discovering which hopes and dreams are the reason for you to hold onto it.

Enjoy playing Sherlock Holmes with your own mind.

Cheers Vineeto

November 8 2025

JAMES: Health issues aren’t healing.

VINEETO: Hi James,

You made a nice list to justify why you feel despondent. However, this is a feeling reaction, so could be, or not be, a fact.

What is an undeniable fact is mortality – everybody dies sooner or later. To feel bad about it would be wasting your precious moment of being alive while you are alive. So even if your health is not improving this is no valid reason to mourn your death before it happens. Only some months ago you wrote –

James: As I approach the end of my life I decided to look at my regrets and then I realized that I don’t have any. I consider this a good thing and due to actualism. (Actualism, Actualvineeto, James2, 24 June 2025).

When you realise (again) that you are ‘your’ feelings and your feeling are ‘you’, you can choose, at any time, to be a more enjoyable feeling. Why waste your most precious asset, your time, by feeling miserable, for whatever reason?

JAMES: The ex is gone.

VINEETO: Ah, the other side of love, the bitter-sweet memories you wanted to “burn […] out” because you “know this feeling doesn’t last”. Now you mourn that it hasn’t lasted. A salient demonstration how fickle one’s feelings are.

JAMES: Af seems unlikely.

VINEETO: Yes, particular when you are in a glum and gloomy mood. But then you have had a lot experience of successfully enjoying and appreciating being alive – which is not an actual freedom but nevertheless enjoyable in the meantime. So why not get back to feeling good as soon as you can and enjoy those last precious days, months, years of being alive?

JAMES: Nothing and no hope is left. Maybe this is how it needs to be.

VINEETO: I don’t know about “nothing” but “hope” is certainly a feeling useful to abandon.

Richard: Please, whatever you do with me, throw faith, belief, trust and hope right out of the window ... along with doubt, disbelief, distrust and despair. (Richard, List B, No. 11, 22 March 1998)

*

Richard: Hope, the antidote to despair, is what most people live on. Living in hope – having faith or trusting – is a poor substitute for the living purity of the perfection of the actual. Hope sets one up for disappointment time and again ... and all it is, is the antidote for despair. All trusting, believing, hoping and having faith and certitude are but the antidotes to distrust, disbelief, despair, doubt or suspicion. (…)

And look for passion ... the passionate involvement required to maintain the synthetic credibility of whatever is believed in, or what one has faith in, or what one trusts and what one hopes for or has certitude about. It is impossible to dispassionately believe, dispassionately have faith, dispassionately trust or dispassionately have hope or certitude. Anyone who claims otherwise does not understand the experiential reality lying under those words.

I am consistently urging not only the discarding of all beliefs, but to examine and discard the very action of believing itself. (Richard, Actual Freedom List, No. 14, 3 March 1999).

There is nothing which “needs to be” in a certain way. It is up to you how you want to experience this moment of being alive. But if the above quote makes sense to you and you understand that hope only invites disappointment and despondency, you can give it up voluntarily because this simply makes sense.

Then you can begin to appreciate what is actually happening and pay fascinated attention to what is happening in this moment – without expectation that it should be otherwise. It is so delightful to be here in this moment where you are actually alive.

Richard: Okay. It is essential for success to grasp the fact that this is your only moment of being alive. The past, although it did happen, is not actual now. The future, though it will happen, is not actual now. Only now is actual. Yesterday’s happiness does not mean a thing if one is miserable now ... and a hoped-for happiness tomorrow is to but waste this moment of being alive in waiting. All you get by waiting is more waiting.

Thus any ‘change’ can only happen now. (Richard, List B, No. 19, 17 March 1998a)

In regards to you saying “maybe this is how it needs to be” you might find this informative –

Respondent: Why am I afraid of ending the conflict?

Richard: Is it that up until now conflict has been ‘my’ raison d’être? Is it that ‘I’ have invested so much into it that it has become ‘my’ very identity? The reason is not all that important ... what is important is:

Just do it.

Respondent: I will have to relinquish all of my hopes, dreams, desires, yes?

Richard: In order to enable that which is vastly superior to all your ‘hopes, dreams, desires’? Yes ... willingly, cheerfully.

Respondent: All of my cherished pains, self-pity, causes, no?

Richard: All these and more are what ‘I’ am made up of ... these cherished things are ‘me’.

Respondent: And I have a market mentality. I want to know what I will get in exchange. I am quite bamboozled ... what to do?

Richard: There is no problem about a ‘market mentality’ whatsoever ... ‘sacrifice’ means an altruistic offering, a philanthropic contribution, a generous gift, a charitable donation, a magnanimous present; to devote and give over one’s being as a humane gratuity, an open-handed endowment, a munificent bequest, a kind-hearted benefaction. A sacrifice is the relinquishment of something valued or desired for the sake of something more important or worthy ... it is the deliberate abandonment, relinquishment, forfeiture or loss for the sake of something illustrious, brilliant, extraordinary and excellent. It means to forgo, quit, vacate, discontinue, stop, cease or immolate so that one’s guerdon is to be able to be unrepressed, unconstrained, unselfconscious, uninhibited, unrestrained, unrestricted, uncontrolled, uncurbed, unchecked, unbridled, candid, outspoken, spontaneous, relaxed, informal, open, free and easy.

As I have remarked before, ‘I’ go out in a blaze of glory. (Richard, List B, No. 25f, 19 June 2000)

Cheers Vineeto

February 15 2026

JAMES: Vineeto, This above quote has helped me to understand why I have only experienced pure intent while in a PCE. It’s because as you said above: “because that “genuinely occurring stream” is always outside of ‘you’.”

VINEETO: Hi James,

Here is the quote in context –

Vineeto to Syd: 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’. (Actualism, Actualvineeto, Syd, 14 February 2026a).

Remember, when you were reporting –

James: I saw what I’ve been doing wrong. I’ve been trying to make an inner connection to pure intent and pure intent is not inner. It is outer. As soon as I saw that my senses perked up. The wind became stronger and the sounds became louder. The waves on the water started shimmering. Everything became brighter. I am confident that I can make a connection to pure intent now. (5 November 2024)

And two days after this discovery you had a PCE (7 November 2024) which lasted for about 24 hrs.

You also said –

James: ps: My catalyst was seeing there is no inner and outer world. There is only the actual world. (8 November 2024)

In the context of “that genuinely occurring stream is always outside of ‘you’” it means, when you direct your attentiveness, and sensuousness, away from the inner world together with its contingent outer world and direct it outside of ‘you’, towards the already always existing actual world, apperceptiveness (a PCE) can happen at any time.

Cheers Vineeto

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

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.

VINEETO: 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

March 14 2026

JAMES: As I was typing that to you last night it was like the purity that always exists came over me. It was the same purity that I remembered from a PCE. However, I think I may see what you are saying in distinguishing purity from pure intent.

Iow, it is the purity of pure intent that does the trick and pure intent is outside of me.

VINEETO: Hi James,

I am very pleased for you to hear this. You seem to have found the knack to connect to pure intent now – remember to look for the trigger, if your experiencing dips at some point, and then endeavour to either nip it in the bud or dismantle any obstacle you find.

It can be fun if/when you are fascinated enough, and determined enough to want to reach your destiny. You have nothing to lose and everything to gain –

Richard: There is no intrinsic identity, essence, core, or quality ... what is flawed is attempting to find/ locate that phantasm, that ghost in the machine, when all that needs to be done is to altruistically ‘self’-immolate for the benefit of this body and that body and every body. As there is no such ‘being’ (‘me’ at the core of ‘my’ being is ‘being’ itself) or ‘presence’ in actuality there is nothing to lose ... except ‘who’ you instinctively know, feel, and thus think, you are.

And therein lies the rub: ‘I’/‘me’ am so very real, so very, very real, that ‘I’/‘me’ am prepared to do virtually anything – virtually anything at all – than go blessedly into oblivion. (Richard, Actual Freedom List, No. 54, 22 October 2003).

Cheers Vineeto

March 15 2026

JAMES: I do think I have found the knack to connect to pure intent by seeing it as something outside of ‘me’ which is my destiny. I need to remember that pure intent will take me to my destiny.

VINEETO: Hi James,

You are aware, are you not, that Richard called it pure *intent* “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).

That means ‘you’ need to actively take ‘yourself’ to your destiny or – to put it differently, do whatever you can to allow yourself to be taken to your destiny. Pure intent is not the equivalent to the spiritual/religious ‘Grace of God’ which will do it for you.

Geoffrey: 4. If so I have to ask once more the question you must be tired to hear: how do I get ready?

Dona: again, there are no conditions, you are ready when you are ready.

Then in the meantime... (Lol... You know the answer...) ... Yep, the actualism method.

Though Richard and Vineeto understand that you want a “formula” (Dona sidenote: so do I!) ... There is none. Everyone is different and has their own way.

There are things that Vineeto suggested that she did ... But ... they are NOT to be considered “conditions”.

Know yourself (Dona: I recommend using the website for ideas on that).

Find all the objections to self-immolation (goes with the first one, know yourself).

Imitate the actual world as much as humanly possible.

Make it your number one aim/ goal/ intent.

Allow it to happen (no forcing it).

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

As you well know, Geoffrey took this advice to heart and became actually free less than a year later.

JAMES: Obviously, the ‘me’ is stopping me right now as it always has.

VINEETO: It would be helpful for yourself to pay specific attention to what form ‘me’ takes each time ‘you’ prevent becoming free from happening, in order that you can look at, disarm and remove the specific objection. Objections might vary, and when you disarm one another will pop up. But there is only a limited number of objections as all those who have become free can attest to, and as Kuba is describing right now.

JAMES: As Richard said in the quote you provided above there is no actual ‘me’. It is a ghost in the machine.

It is a feeling that makes it seem real. I see this right now but the feeling still exists.

VINEETO: Yes, and this is only something you will know with certainty in hindsight. Right now, as long as you are a feeling being, this ‘ghost’ is very, very real, hence the feelings of hesitation, apprehension and fear that you might experience. Also, of course, you cannot hypnotise yourself into believing that you are a ghost.

JAMES: The feeling (‘me’) is inner and not real. It is not my destiny which is outer and which pure intent will guide me to.

In summary: The ‘me’ is not real and is only a ghost (feeling) In the machine.

VINEETO: Sometimes when you experience pure intent or have a PCE, and realise that ‘you’ have no substance, then it is much easier to be naïvely enjoying and appreciating being alive and not take whichever feeling occurs serious. Then life is fun.

Cheers Vineeto

March 17 2026

JAMES: No, I wasn’t aware of why Richard called it pure intent. I need to make the connection that he called it that because of the intent that it was his destiny. Still not completely sure I have that right. I know it’s important to be precise. Still looking at that. In your next paragraph I see that it is the intent to take yourself to your destiny as opposed to having something else do it for you.

I think my objection right now to becoming free is that the ‘me’ that is preventing it is not a ghost. It is real.

VINEETO: Hi James,

Today I read again Claudiu’s report about this visiting Geoffrey and what he had to say might help your contemplation on pure intent and self-immolation –

As you can see one needs to have a full and existential comprehension of what ‘self’-immolation means for the identity. No intellectualising about ‘a ghost in the machine’ can give you the reality of your oblivion-extinction.

When you grasp this fully, your objection to it will become more specific and then you know more precisely what to look at. As Geoffrey emphasises, this is “not kid stuff. It’s not a playground ride or a roller coaster where you get on it then come back and get off and you’re back to where you were”.

JAMES: Intellectually I know that ‘me’ is a ghost. What makes it seem real is the feeling. The feeling comes first and then initiates the thought which makes it seem real. It is only a feeling which is not real that keeps me from being free. It seems simple enough: Disappear the feeling and I am free.

VINEETO: Now here you present a typical logical-intellectual argument – if a) is so), then b) must happen. This is merely painting a misleading map and is not at all how it works in practice.

You must have read, and conveniently forgotten, that Richard said many times –

Richard: ‘Often people who do not read what I have to say with both eyes gain the impression that I am suggesting that people are to stop feeling ... which I am not. My whole point is to cease ‘being’ – psychologically and psychically self-immolate – which means that the entire psyche itself is extirpated. That is, the biological instinctual package handed out by blind nature is deleted like a computer software programme (but with no ‘Recycle Bin’ to retrieve it from) so that the affective faculty is no more. Then – and only then – are there no feelings ... as in a pure consciousness experience (PCE) where, with the self in abeyance, the feelings play no part at all. However, in a PCE the feelings – passion and calenture – can come rushing in, if one is not alert, resulting in the PCE devolving into an altered state of consciousness (ASC) ... complete with a super-self. Indeed, this demonstrates that it is impossible for there to be no feelings whilst there is a self – in this case a Self – thus it is the ‘being’ that has to go first ... not the feelings.

It is impossible to be a ‘stripped-down’ self – divested of feelings – for ‘I’ am ‘my’ feelings and ‘my’ feelings are ‘me’. Anyone who attempts this absurdity would wind up being somewhat like what is known in psychiatric terminology as a ‘sociopathic personality’ (popularly know as ‘psychopath’). Such a person still has feelings – ‘cold’, ‘callous’, ‘indifferent’ – and has repressed the others.

What the wide and wondrous path to an actual freedom is on about is a virtual freedom wherein the ‘good’ feelings – the affectionate and desirable emotions and passions (those that are loving and trusting) are minimised along with the ‘bad’ feelings – the hostile and invidious emotions and passions (those that are hateful and fearful) – so that one is free to feel well, feel happy and feel perfect for 99% of the time. 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.

If it does not ... then one is way ahead of normal human expectations anyway as the aim is to enjoy and appreciate being here now for as much as is possible.

It is a win/win situation. [Emphasis added]. (Richard, Articles, A Précis of Actual Freedom)

Perhaps the whole article is worth re-reading for refreshing your memory.

In other words, feelings do not disappear until ‘I’ cease being. ‘I’ am my feelings and my feeling are ‘me’.

Cheers Vineeto

March 19 2026

JAMES: Current objections to self immolation:

If I was going to do it then I would have by now. I am going down the same path. I can’t.

VINEETO: Hi James,

You call it your “current” objection but your subsequent sentence reveals that you do not think it will ever disappear. “I can’t” means that you firmly believe there is nothing you can do.

Here is a quote from Adam which might give you pause –

Adam-H: I’ve been thinking of actualism in terms of two ‘modes of failure’. One is “can’t get back to feeling good” the other is “won’t get back to feeling good”. When it feels more like a “can’t” that’s the sign I’m deceiving myself and I need to dial up the ‘being my own best friend’ energy and get to a place where I can clearly recognize what feeling I am ‘being’. I think the DhO pseudo-actualism practice history is what made it so difficult to figure this out, but I’ve made huge progress on this side lately. (see Actualism, Actualvineeto, Adam-H, 19 February 2026).

I am curious what would happen if you had the courage to admit to yourself that “I can’t” really means “I don’t want to”. Even if this “I don’t want to” never changes, at least you can then stop playing hide and seek with yourself.

Or … allow the possibility that is might change …

Cheers Vineeto

March 20 2026

JAMES: Thanks for pressing me on this Vineeto. I hit a wall on pure intent and self-immolation and came to an abrupt halt.
From memory I realized that pure intent is outside of ‘me’ so I can only access it that way. This seems to be where my block is. I need to see that this ‘me’ is not actual. I do know that intellectually but only experience it in a pce.

VINEETO: Hi James,

Have you considered that what you intellectually see “that this ‘me’ is not actual” could very well be the belief which is preventing you from accepting existentially [relating to ‘your’ very existence] that ‘you’ have to die, to disappear in your totality, in order to reach your destiny? One reason I am calling this a belief is that in a PCE the identity is in abeyance and therefore could not experience “that this ‘me’ is not actual”. Richard explained it this way –

Richard: To die means to die (extinct means not exist) ... to die does not mean to continue to be in existence and ‘be attent to the totality’. ‘My’ question was: How on earth am ‘I’ to do this?

Co-Respondent: Elaborate this...

Richard: Given that ‘I’ knew, via direct experience, that ‘I’ could never, ever become perfect or be perfection ... then the only thing ‘I’ could do – the only thing ‘I’ had to do – was die (psychologically and psychically self-immolate) so that the already always existing perfection could become apparent. So when I asked (as an open question) ‘how do ‘I’ do it?’ the essential character of the perfection of ‘the physical infinitude’ of this material universe was enabled by ‘my’ concurrence. (Richard, List B, No. 34a, 7 June 1999).

As Claudiu so eloquently described he had to fully comprehend that this is “not kid stuff”. Here is again Claudiu’s report from his visit to Geoffrey with additional emphasis –

Claudiu: Basically the way he [Geoffrey] put it is, what will happen in the universe if I physically die? Essentially nothing except this body is dead (most of it will continue as-is). And the point is that the only difference with self-immolating rather than dying, is that there is a body that will continue being conscious (and not fall into a coma or whatever). But for me it will be exactly the same as if the body physically died, no difference whatsoever for me – total extinction. That put the notion to rest that I would continue in any way after self-immolating.

He also really impressed upon me just how significant this is. It’s not kid stuff. It’s not a playground ride or a roller coaster where you get on it then come back and get off and you’re back to where you were. It is a one-way ride with no return ticket. So long as the enormity of it is not grasped – to which fear and dread are a normal response – then it’s still just being on the playground ride.

Only once this is grasped then can the decision be made to take the leap and continue anyway (otherwise you’re just imagining yourself to be on a cliff but you’re really on a flat ground, and you don’t see the edge to jump off of but only think you do). So you have to actually get to the edge of the cliff (seeing the enormity of the extinction) and only then you can decide to jump.

And that decision to jump, self-immolation doesn’t happen right then – it takes a little longer, which is the final, constantly-accelerating, out-from-control process which Geoffrey experienced for about a week. But he said the experience after jumping is one of constantly accelerating, and also no dread afterwards, the dread part (“wall of fear”) only happens before. [Emphasis added]. (Actualism, Others, Claudiu-Geoffrey Report, 30 May 2025).

In other words, as long as you intend to “disappear the feeling and I am free’” and avoid the existential realisation that ‘self’-immolation is total extinction of everything you think and feel yourself to be, you will continue to “hit a wall on pure intent and self-immolation”. Telling yourself that ‘I’ am just a ‘ghost’ is not, and never will be, a fact for ‘you’.

Andrew put the actualism method in a nutshell –

Andrew: Minimising the malice and sorrow, while maximising the felicity and innocuous, IS minimising the entire ‘self’ automatically.

And here is a more detailed summary to minimise ‘me’ –

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. (Richard, List Actual Freedom, No. 118, 16 June 2006)

JAMES: I need to see that to access pure intent means to have the intent to access the purity of a pce which is outside of ‘me’.

Correction: I do see and am experiencing now that the way to experience pure intent is to have the intent to access pure intent by remembering the purity of a pce.

VINEETO: Pure intent is not, as may be believed, akin to the ‘Grace of God’ which, if invoked ‘correctly’, will “disappear the feeling and I am free’”..

Pure intent, when experienced, can provide the motivation and intention to minimise ‘you’ – i.e. malice and sorrow, compassion and desire – while maximising the felicitous feelings to the point where all of ‘me’ voluntarily and joyfully agree to go into oblivion. This process is experiential, not intellectual.

Respondent: I guess there are no shortcuts.

Richard: What I find telling – and this is a general observation – is just how much peoples object to being happy and harmless ... the vast majority of the correspondence in the archives is, in fact, a cutting indictment on the human condition itself.

Do you realise – and this is a personal observation – you have just said, in effect, that you guess you will have to become a happy ‘being’ before you can become actually free from the human condition (as if were there a way to be thus free without having to do so you would not)?

Whereas it is actually such a delight to finally be able to be happy (and harmless) ... and a relief. (Richard, Actual Freedom List, No. 54, 27 November 2003).

Cheers Vineeto

March 22 2026

JAMES: I can only see anything I do now as a repeat of many times over many years. I am not quite sure of what I can do that will not be a repeat. Still looking.

VINEETO: Hi James,

You could have a look at which moment your enjoyment and appreciation flat-lined, in that nothing new came up but the same problem stubbornly appeared again and again. This is an indicator that something essential was overlooked, something that perhaps was too dear to be questioned.

JAMES: Earlier when I said ‘I can’t’ you said that maybe it’s really because ‘I don’t want to’ and not because I can’t. I don’t yet know why but this has stuck with me. Maybe I don’t want to even though I don’t know why. It could be that I can’t because I don’t want to.

Actually, ‘I can’t’ because ‘I don’t want to’ does make sense because if I really wanted to then I could do it. I need to pinpoint why ‘I don’t want to.’ Fear is the most likely culprit.

VINEETO: When I said to you in my last post that “This process is experiential, not intellectual” I meant that you inquire into what is your emotional objection to being / becoming “a happy ‘being’” as Richard explained in this quote, and many others, regarding the actualism method (emphasis for your convenience) –

Respondent: I guess there are no shortcuts.

Richard: What I find telling – and this is a general observation – is just how much peoples object to being happy and harmless ... the vast majority of the correspondence in the archives is, in fact, a cutting indictment on the human condition itself.

Do you realise – and this is a personal observation – you have just said, in effect, that you guess you will have to become a happy ‘being’ before you can become actually free from the human condition (as if were there a way to be thus free without having to do so you would not)?

Whereas it is actually such a delight to finally be able to be happy (and harmless) ... and a relief. (Richard, Actual Freedom List, No. 54, 27 November 2003).

“A happy ‘being’” means eventually being unconditionally happy and harmless for 23 hrs 59 min a day.

Then, when you become curious and fascinated and look for the trigger of what caused the last incident of not feeling good, it won’t be a theoretical guess (“most likely”) but a valid reason for sincerely exploring why a particular emotional obstacle is preventing you from feeling good.

Otherwise you would be only doing armchair philosophy.

Cheers Vineeto

March 23 2026

JAMES: Thank you for this wonderful reply Vineeto. I read it while having breakfast and then I realized what went wrong. I have been worrying about what little time I have left instead of enjoying and appreciating what time I do have.

Suddenly, my coffee tasted better and I enjoyed my breakfast instead of just going through the motions.

VINEETO: Hi James,

Ha, this is great success – and it was because you paid fascinated attention to how you felt – and then “realized what went wrong”.

Which means fascinated attention to how you are, enables you to adjust course (if you are “lost in the woods”) and get back on the wide and wondrous path.

It also proved wrong your previous belief that –

James: I can only see anything I do now as a repeat of many times over many years. I am not quite sure of what I can do that will not be a repeat. Still looking. 

Your success in this matter can give you encouragement for applying this affective attentiveness more and more continuously.

Cheers Vineeto