LEILA: yes andI don’t know if I did a accurate or correct translations or not.

I thought about it, andI guess I will let her do it, because the more people know about it, there is more chance for a few people who are really interested to do the method, and are able and willing to do the method.

VINEETO: Hi Leila,

Upon reading your recent postI took the rather unusual step of subscribing to this forum for the purpose of asking you, as one fellow human being to another fellow human being, to stop proliferating your (by your own assessment) most likely inaccurate translation into Farsi from The Actual Freedom Trust website.

To be more specific:I have only taken two key words from the Actual Freedom Trust website which are quite essential, and at the core of how an actual freedom differs from other ‘freedom’ messages, and ran them through the Google translator (for Persian, as Farsi is not on Google’s list at present) – actual and apperception – and then ran them back to English. Here are the results –

* actual was translated back to “real, true, factual, genuine, veritable, lifelike and actual”
* apperception was translated back to “imagination, concept, idea, vision” etc.

As far as I know, many languages do not make a distinction, as the English language does, between actual and real, i.e. they have no separate word for it. And as you read further articles on The Actual Freedom Trust website, you will notice, especially by the many and varied mouse-hover tool-tips, how Richard is very careful and particular about using the exact and *accurate* word for his entirely new discovery in human history in order to convey exactly what he wants to convey. Here Richard explains why authenticity and accuracy are so important –

RICHARD: [...] the primary reason for the absolute retention of proprietorial rights as it is vital that the imprimatur of the legally registered name ‘The Actual Freedom Trust’, on each and every page, continues to stand for an implicit guarantee of reliability in regards authenticity and accuracy in presentation.

A badge, if you will.

And any blot on that escutcheon, as it were, is not something whichI personally, or the directors generally, take lightly as the evidence of history bears due witness to the divisiveness which different versions/ competing translations, of what somebody once said long ago, inevitably brings about.
As equally important is to prevent each and any attempt to water-down what is, without a doubt, such a radical departure from anything preceding it.

*The very meaning-of-life and peace-on-earth are at stake*.

Both an actual and a virtual freedom from the human condition, being such priceless discoveries, deserve whatever vigilance it takes to preserve the authenticity and accuracy in presentation of what will be of interest to both practitioners and academics in the years/the centuries to come. [emphasis added].

Despite both Claudiu’s warning 2 years ago regarding the accuracy of the translation *plus* the recent cautionary messages from Ed who did the research for you, you have nevertheless decided, quoting ownership of *your* translation, whilst suspecting it might not be accurate, to allow someone else to proliferate this further by allowing to have them voiced.

Leila: I thought about it, and I guess I will let her do it, because the more people know about it, there is more chance for a few people who are really interested to do the method, and are able and willing to do the method.

And here is the second issue – separating the actualism method from what an actual freedom is – and it can only be misleading if not detrimental for anyone following your lead –

ANDREW: … [the actualism method itself...] which when you separate it out, has many parallels with the types of naive optimism that spawned such phrases as “if it feels good, do it”, “make love, not war”, “give peace a chance”.

RICHARD: And therein lies the rub: more than a few otherwise intelligent peoples do indeed “separate it out” (from an actual freedom itself) such as to instead practice some already extant method or modification thereof – being either too stupid to realise that doing what untold millions upon millions of practitioners have already done, without even a single success, is a totally unproductive enterprise, or being so arrogant as to think they can succeed despite untold millions upon millions of practitioners, without exception, having abjectly failed thereby – despite the way, manner or means of having such an unprecedented condition come about indubitably needing to be as unprecedented as it is.

Is it just a case of that apocryphal ‘definition’ of insanity (i.e., doing the same thing over and again, ad infinitum, yet expecting a different result) or is it something else entirely?

A primary reason to “separate it out” (from an actual freedom itself) is, of course, the arrant failure to appreciate how ground-breaking the millions of actualism/ actual freedom words actually are […].

While the ramifications of what you are doing may not be clear to you – Richard has foreseen it and spelt it out very clearly in the Directors Correspondence page about translating his words, part of which has already been brought to your attention –

RICHARD: It is not so much a question of what I ‘permit’ or not –I have no intention of becoming inveigled into being an official arbiter of what may or may not be published or otherwise provided (and thus having to somehow vet all and sundry derivative materials in multiple languages) – but more matter of each and every would-be publisher/ provider *having the nous to realise, for themselves and by themselves, just how important, how vital, the accurate presentation of the actualism writings are*. [emphasis added].

A watered-down-and-bastardised Actualism (separating the actualism method from the actualism message) combined with a most likely inaccurate translation (for which you did not consult or even discuss with anyone, who has been demonstrably successful with the actualism method to the point of becoming actually free or out-from-control virtually free for instance) will do more harm than good.

Just think about all or those who try and fail because of its bastardisation and will never look at actualism as a possibility for peace and actual freedom again in their lives.

Regards Vineeto

July 7 2024

Hi Leila,

I appreciate your welcome.

LEILA: I did these translations, Richard 's article this moment of being alive, then I made a group with [my brother] and [my husband], he really liked it and told me to do more. then I started doing mostly Vineeto's writings … and then I thought these are good I made the group as a channel and made it public. 2 years ago, Srinath said I am doing a good work and I continued it.

[Addendum]: I made a mistake to write this : “i don’t know if I did a accurate or correct translations or not.”
when I wrote that I wanted to look humble, I thought maybe by writing this which was a mistake, I can avoid things like challenges about translations. because from the pastI knew people don't like the translations and there was a lot of talks about it. only Srinath encouraged me to continue it.

VINEETO: Regarding your above reply I do wonder if you understand more of the bigger picture.

As I don’t speak the language only you can know how accurate your translation is, and you admitted yourself that “I don’t know if I did a accurate or correct translations or not”. Now you are retracting this admission saying it was due to your wish to “look humble” […] ”because from the past I knew people don’t like the translations and there was a lot of talks about it”.

Let me unravel this statement – It reads that you did not examine what people said in regards to valid or invalid arguments about the translations, but because you wanted to have it your way you therefore made a humble statement to appease those people, which includes Richard’s comments as well, and followed Srinath’s encouragement because he was on ‘your’ side.

If instead you would have been confident that the translations are entirely accurate as a matter of fact, there would have been no need to appease anyone, nor have anyone’s consent either because a fact stands for itself.

I suggest, you have another good look at your translations – see if Richard, in the text I quoted, or myself, have any reason for concern that it might cause harm by distorting or watering-down an actual freedom, and then make the necessary corrections until you can stand by it 100% with all your sincerity, better even, with pure intent operating – “the spaciousness that I experienced and the overwhelming sweetness”.

That is what Richard meant when he said it is ”more matter of each and every would-be publisher/ provider *having the nous to realise, for themselves and by themselves, just how important, how vital, the accurate presentation of the actualism writings are*”.

*

As I am not in the position to make a judgement about your translation here are some tips how you yourself can assess them more accurately.

As an example, which may have influenced your translation of the word “apperception” – you wrote in June 2024:

LEILA: Richard used “ wordless ” in two of his sentences.
1 hietmoba becomes “ a wordless attitude” toward life,
2 and apperception which is a “wordless appreciation” of being alive right now – of being alive and awake on this verdant planet.

Obviously, this is only the first part of Richard’s quote, which does not encapsulate everything that apperception means in actualism writings. Apperception only happens in a PCE or when actually free. Viz:

RICHARD: “Apperception is the clear and direct experiencing of being just here at this place in infinite space right now at this moment in eternal time – sans identity and its feeling-fed realities – and it is a wordless appreciation of being alive and awake on this verdant and azure planet. Apperception is where one is living in the already always existing peace-on-earth and is where one is blithe and carefree, even if one is doing nothing: doing something – and that includes thinking – is a bonus on top of the never-ending perfection of the infinitude which this material universe is. Apperception is where one is the universe being stunningly aware of its own infinitude.”

And from the Abditorium – which folder can be a great source of information for you when you translate –

RICHARD: The word ‘apperception’ literally means: consciousness being conscious of being consciousness... as distinct from the normal ‘self’-conscious way of perception (‘I’ being aware of ‘me’ being conscious). Viz.:

• ‘apperception (n.): the mind’s perception of itself […]

*

What I do know, however, it that there is a vast difference between feeling caring and actual caring, hence my and Richard’s emphasis on aspects you might not have thought of before. First a description of actual caring –

Respondent № 27: “Richard, I am currently perplexed about ‘caring’. You distinguish between ‘feeling caring’ and ‘actually caring’. I think I understand the distinction for the most part – ‘feeling caring’ is caring based upon emotion – ‘feeling’ that one cares, and ‘actually caring’ is something that happens ONLY in a PCE or when one is actually free. Now, this results in the somewhat shocking statement that the only people who actually care are those in pure consciousness”.

Richard: “Aye, it can indeed be a shock to realise that, for all the protestations of being caring, no one trapped in the human condition actually cares. However, apart from galvanising one into action, it is a liberating realisation as it releases one from the bonds that tie.

There are always strings attached in affective caring”

I remember well when ‘Vineeto’ first realized, how ‘she’ had never actually cared, shortly before ‘she’ became actually free –

As you can see, if you read the whole of the above correspondence, very soon this description “a caring which is as close to an actual caring as an identity can muster” was attempted to be watered down with the term “near-actual caring”, as is more explicitly detailed in the post following the above quoted, just as words from Richard, describing the actual world had been subject to similar treatment such as apperception, (see here for some humorous reading and here, where an impostor was caught in his own web).

As a general observation over the years, feeling beings (and that includes feeling being ‘Vineeto’, do not like to be excluded from experiences that can only happen outside of the human condition, and they are on occasion prone to claim the experience whilst still holding on tightly to their precious.

Just talking out of past experiences.

Cheers Vineeto

*

PS: Btw, when you translated “Vineeto’s writings”, did you include the

“Please note that Vineeto’s correspondence below was written by the feeling-being ‘Vineeto’ while ‘she’ lived in a pragmatic (methodological), still-in-control/same-way-of-being Virtual Freedom.”

at the very top of each page so that people are not mislead? Or did you only translate ‘actualvineeto’s’ writings?

Are you giving references to the English originals so that people can find out for themselves where it comes from, when it was written, and what the broader context is?

July 8 2024

LEILA: Hi Veenito

Yes I included that this has been written by feeling being Peter and feeling being Vineeto, from the start of the translations of the entire Peter's journal and Vineeto’s journal. and I did add all of the links that Srinath had provided in the simple actualism. from Peter’s library to Richard’s articles and etc.

I know the difference between apperception and appreciation … apperception is the direct experience of actual world

I have carefully translated each word.

thank you Vineeto

VINEETO: Thank you Leila,

This is good to hear and I appreciate your prompt reply.

Cheers Vineeto

July 9 2024

LEILA: so much emotions I caused myself by those unnecessary actions and reactions

5 the more I experience this actual world, the more I vitally become fascinated in, and aim toward this goal, this sensate world, seeing the contrast more and more I have tears in my eyes now, being able to see this obstacle, seeing this part of myself by that women and Vineeto, seeing this barrier between me and the actual world

VINEETO: Hi Leila,

Stop, stand still. Let the dust settle.

When you find yourself in a whirlpool of strong emotions like you describe above, first do whatever it takes to get back to feeling good.

Don’t try to solve anything whilst your thoughts are all emotionally charged.

Once you are back to feeling good you can begin to see the silliness of having this only moment of being alive – now – spoilt by feeling bad, whatever it is. Viz :

[Respondent]: How does the mere seeing how silly it is make us happy once again?

[Richard]: Because nothing, absolutely nothing, is worth getting malicious or miserable about (let alone compensatingly loving and compassionate) when the realisation that this moment is the only one there ever is becomes the actuality it already always is.(See 2nd mouse-hover tool-tip in “This Moment of Being Alive”).

*

Now you may better comprehend what I am going to say –

1. Can you recognize that if you try to ‘fix’ your dilemma whilst being emotional, you will only follow the usual route of appeasing emotional demands of others rather than allow yourself to sincerely contemplate what the facts of the matter are before you take any further hasty actions?

2. Can you see that taking Srinath’s advice to follow your own *feelings* of compassion, wanting to save millions of non-English-speaking people (“millions of people in Iran does not know any English”), has landed you in this quandary? Were you aware that his advice on other occasions has been laid bare as “sandpit actualism” and has caused tensions as to using the actualism method on the forum?

3. Can you see that the (emotional) interpretation of the “possessiveness” of ‘your’ translations is in fact based on using Richard’s words, which you can by no means be sure to have translated accurately and perfectly, as it needs pure intent fully operating whilst doing so? If pure intent had been fully operating there would be no possessiveness because then you would know that it is not of ‘your’ doing. (See info-icon at Richard’s Personal Web Page after “(mainly in ceramics)”.

As such it is ‘you’, the identity, who has taken possession of the purity of the universe experiencing itself as a flesh-and-blood body, (which does not belong to ‘you’), naturally to your own emotional detriment.

Once you understand this fully – experientially not just mentally – the solutions to your dilemma if there are any remaining will become clear.

Kuba’s advice from two days ago is worth gold –

Kuba: Perhaps you can make a deal with yourself, that instead of trying to ‘spread the word’ of actualism just yet, you see this for the pitfall that it is and then instead do all that you can to become actually free of the human condition yourself. Then perhaps you can be of actual assistance to farsi speaking individuals, without inadvertently pulling them into further illusion and delusion instead.

Addendum:

LEILA: Thank you Vineeto.

appreciate your help

VINEETO: And as a final comment – 

Can you see that your “appreciate your help” has no meaning so far as you have yet to access the links of the experiential reports from Richard I have given you?

Slow down, Leila, slow down.

When you do, you might experience that there is all the time in the universe.

Cheers Vineeto

January 28 2026

LEILA: My habitual reaction to when I read about “actualist gathering” is sorrow, Frank won’t be interested, and he does not let me go to this gathering either …

I have already been defined by two actually free people as a “child” – not being grown up … it took me a lot of time to deal with shame … now it is not so powerful these days …

VINEETO: Hi Leila,

Welcome back. I appreciate you decided to want to “get back on track again”.

Let me start by addressing your saying that you are “being defined” “as a child”:

As far as I remember from your once available private conversation with Geoffrey, he did not “define” you as a child but asked if you are a child because you published his video to all and sundry on the forum, not considering that he had explicitly asked not to (now made private). Here is his additional comment on “feeling like a child (more precisely: naive)” being “different than acting like a child obviously.”.

I don’t know if you refer to me as the second actually free person who “defined” you as a child because I do not recall ever doing so.

Hence all of the above description is your own imagination, your creation, painting yourself as a helpless, unfairly charged victim of other people’s opinion when in fact the origin is your own imagination which depicts yourself this way, and as a consequence makes you talk and act the way you do.

Perhaps in the past this was your instinctual survival way of getting by but it does you poor service now. Presently your self-created imagination – “sitting somewhere far from anyone” – is only asking for pity and sympathy in order to reaffirm your chosen representation of yourself.

In short, if you want to be seen as a responsible considerate rational adult then you first need to change your image and representation of yourself – you are, after all, the only person you can change. When you talk and act like a responsible considerate rational adult, then others will respond accordingly.

LEILA: Maybe writing here will help me get back on track again, to pay constant affective awareness as to how I am experiencing this moment of being alive …

VINEETO: Good. What you call “constant affective awareness” is a vipassana-like ‘awareness’ phrased differently. Just passively watching is not enough, else you would be happy now. In actualism method, genuine affective awareness requires the intent to be happy and harmless, and with that intent in place, recognizing when habitual behaviour or other affective obstacles are preventing you from enjoying and appreciating this moment of being alive … and then doing something about it when that is not the case.

Sincere recognition of these affective obstacles leads to changing yourself – either seeing how silly they are or, when they are persistent, investigating deeper which belief is holding sorrow and fear in place, and then letting go of it. Acknowledging that you are harming yourself by feeling bad and trying to manipulate others by blaming them for your fear and sorrow may give you an insight how you tick.

Don’t get diverted by shame or blaming yourself that you are as you are – an instinctual being – because everyone is born with the same genetic disposition, and shame or blame will only cement ‘you’, the identity, in your current representation. It’s in your hands, and your hands alone to put your intent to be happy and harmless into action.

This intent requires sincerity, courage and determination.

Do you have the willingness to genuinely change yourself for more enjoyment and appreciation?

Cheers Vineeto

February 1 2026

LEILA: Hi Vineeto

I have been denying this victim attitude, I was not seeing it until now, I feel silly, how silly and harmful it has been! so many times I resist feeling good because of this attitude …

VINEETO: Hi Leila,

It is also part of avoiding change to castigate yourself whenever you might recognize a silly attitude you could change. Perhaps Richard’s Audio-taped Dialogues, when reading slowly and carefully can help you being more sensible towards yourself and acting in the world, especially the one titled ‘Silly or Sensible’.

LEILA: Now I think, whenever I felt uncomfortable or I was being judged specially by females, I was saying the things how I was a victim of this and that, so that I can control the situation, or I take the attention away from my faults and mistakes maybe? ! sometimes out of a habit I give unnecessary complements to females, out of fear I guess, so that they like me, but sometimes it has a reverse effect …

This victim attitude is the very reason I have kept the hurts from the past, I could not get free from them, continuing keeping myself in an imaginary prison along with other people in it! more reason not feeling good!

VINEETO: Well, there is plenty of attraction to remain a victim. It is quite a lucrative attitude. All you have to do is feel miserable and vocalise it and there will always be some soft-hearted people to offer sympathy, help and support for the (apparently innocent) victim. It is so successful an attitude that it is very popular with thousands of people – how to whinge and complain, and achieve pity, sympathy and influence.

If you can really see that, is there a willingness to give up this lucrative victim attitude – your hiding place – and try out something new and exciting, to wit, standing on your own two feet and taking responsibility for your life?

LEILA: About intent: I don’t have intent, and when I ask myself: Do I have the willingness to genuinely change myself for more enjoyment and appreciation? the answer is not clear. it is like I say I want to, but I believe I can’t! Geoffrey also asked me “why not continue doing the method and feeling good?” I had no clear answer to reply and still I don’t … I don’t know how to have intent to put it into action?!

You say “This intent requires sincerity, courage and determination” I don’t know which one I have?! but definitely I don’t have determination!

VINEETO: Ah well. No intent, no courage, no determination. With the vital ingredients missing, no actualist can help you.

Do you really want to be like this for the rest of your life?

LEILA: And the courage part, I don’t exactly know what it is in actualism? Does it (the courage) mean taking responsibility for what I feel? Or the courage to know and change oneself?

VINEETO: Both.

LEILA: There are so many things I do wrong, I rarely do “nipping in the bud”, so I don’t do the method moment to moment even though sometimes I acknowledge the physical sign in my body my eyebrows or my forehead starts squeezing …

VINEETO: You can only nip something in the bud if you understood that this feeling of being sorry for yourself is a silly way of ‘being’ to continue. You haven’t seen that yet.

To change, you need to deeply see and soul-penetratingly understand, that being a perpetual victim is a waste of this precious moment of being alive, let alone the rest of your life, when you could enjoy and wonder and appreciate this very moment. Until you grasp this there is neither willingness, let alone courage or determination to change. Again for emphasis, it is in your hands and your hands alone.

Cheers Vineeto

February 5 2026

LEILA: Thank you both for your replies Andrew and Vineeto,

Because adding feeling sorry to my condition makes it worse, when instead I can feel good, by feeling bad I lose this opportunity to enjoy and do something exciting with my life!

VINEETO: Hi Leila,

Now that you came this far in your understanding, having understood the contents of the Article ‘Silly or Sensible’, you can actually put this “sensible” knowledge into practice and gain some confidence that you can “disentangle myself emotionally” before thinking further.

LEILA: (…)

P.S.: regarding insecurity, I read Felix had success in investigating “insecurity”. Is there a link to read his investigation?

VINEETO: Here is my first reply to Felix’s post “regarding insecurity” –

FELIX: When I look at my years of difficulty with this method, I see I was getting stuck in quite extreme anxiety most of the time when we’re talking about applying the method, or trying to have PCEs and stuff like that. I didn’t know what to do when I hit those barriers which I perceived as threatening. Feeling good seemed a literal impossibility no matter how hard I tried.

Now it’s totally different, anxiety or emotional pain or insecurity are just like a setting on the washing machine – not something to lean into or take seriously at all (other than to feel it fully and sincerely investigate). Don’t get me wrong, they are still powerful emotions – it’s just that I have a game plan when they take place now, one that doesn’t involve dissociation/ escape/ despair/ self-castigation/ further anxiety.

VINEETO: Hi Felix,

Welcome back.

You seemed to have used your time very successful, after a lot of trial and error, to finally succeed in finding “a game plan” which “doesn’t involve dissociation/ escape/ despair/ self-castigation/ further anxiety.”

This in itself is quite remarkable, especially to acknowledge, then recognize and decline dissociation and further to decline the follow-up above listed feelings as well.

Your last sentence confirms that it’s really working and it’s wonderful to read –

FELIX: It’s crazy how when feeling good or beyond, this moment really is enough, and not something at all to be wasted.

VINEETO: Cheers Vineeto (Actualism, Actualvineeto, Felix, 2 June 2025).

The other post from Felix about insecurity with my reply I found here .

Cheers Vineeto

February 6 2026

LEILA: Thank you Vineeto for providing the link for me.

And what is the difference between “splitting and dissociation”?

VINEETO: By ‘splitting’ I mean when you have one aspect of your identity argue with another aspect of your identity, the same as what “internal conflict” means. It is a result of the perception of having feelings instead of the recognition that I am my feelings.

LEILA: I understood that “dissociation” is for example when one says “I have feelings”, instead of saying “I am my feelings” …
If someone would provide other examples of splitting …
Thank you

VINEETO: In a way they are similar, dissociation however can be much more pronounced in one can be convinced that one is not angry, never angry, because one trained oneself that those feelings are not allowed. Splitting means you are aware of both sides of the internal argument as in ‘I am angry but I shouldn’t be’.

LEILA: edit and adding: this is one example Felix wrote, but I don’t get it …

Felix: And what you say about “splitting” oneself is very apt, because at that point I’m becoming anxious that I’m feeling anxious – as well as the notions I mentioned of fears that I’ll never make it, that I’m not cut out for actualism, or that I’m wired “wrong”.

VINEETO: This is a great example of Felix becoming aware of previously dissociated, i.e. suppressed, feelings such as being anxious. But instead of being a friend to himself he castigates himself for being those feelings and thus compounds his anxiousness by being anxious about it. This results in an inner conflict. I am pleased to say that after a longish period of punishing himself this way he finally was able to leave all that behind and start feeling good .

In short, when you recognize an internal conflict/ argument with yourself, stop and acknowledge that you are your feelings and that the inner conflict is a distraction from the choice you have to be your feelings and thus have the choice to be feeling good instead.

Cheers Vineeto