RESPONDENT: Thanks for passing my previous email to Richard. I wanted to ask you something further about actualism process. Memory and imagination. I haven’t found an answer searching the site on this.

VINEETO: I can’t imagine (pun intended) that you haven’t found anything on The Actual Freedom Trust site relating to memory and imagination to help you answer your question. Google came up with 664 results for searching: memory site:www.actualfreedom.com.au and with 653 results for searching: imagination site:www.actualfreedom.com.au. Just as an example to narrow your search, you will get only 267 results when you look for the word combination: remember / emotional and 153 for the word combination: memory / cognitive on Richard’s part of the website – site:www.actualfreedom.com.au/richard.

There is a topic in Richard’s catalogue on memory, there is a topic of imagination in The Actual Freedom Trust Library with links to two pages of Richard’s selected correspondence, one of Peter’s, two of mine and one from other actualists. Further there is also a page in the section of common objections entitled: Imagination is Essential

RESPONDENT: Let’s say you have to describe a past event to someone – being outdoors, in nature, with as much exact description of surroundings of that time and place as you remember. How is it done without remembering it visually? Thanks for your attention,

VINEETO: In short, remembering something non-affectively non-visually is to be remembering it cognitively – and far more accurately into the bargain as no affective additions or omissions distort the memory one way or the other.

Below is one excerpt of Richard describing cognitive memory –

Richard: It would appear that your (affective) memory of the ASC is blocking access to (cognitive) memory of a PCE ... experience with other people over the years has shown that ‘me’ at the core of ‘my’ being – which is ‘being’ itself – has, more often than not, both a vested interest in remembering an ASC and in being amnestic about a PCE.

Co-Respondent: I understand that it is a cognitive memory, but what type of memory is that?

Richard: A non-affective memory ... a memory sans feeling-tones.

Co-Respondent: What other memories are stored there?

Richard: The following may throw some light on the subject:

• [Co-Respondent]: ‘... I take it though, from my vantage point, that one still has memories of the past which can be accessed when thought is used practically.
• [Richard]: ‘Yes. I have been here for 53 years and have all my own memories ... I have always been here like this: I have been having a wonderful, marvellous and amazing life for 53 years. It is this simple: the slate was wiped clean because ‘my’ memories disappeared along with ‘me’ when ‘I’ disappeared.
• [Co-Respondent]: ‘It would be easy to misread this as you saying that you as a psychological self-image is living so fully. But, what I hear you saying is the approach of ‘controls-as-separate-thought-made-image-at-the-controls’ has come full stop and you are living fully. That thought operates practically, but not detrimentally. And you use the term ‘I’ to refer to the organism, not the separate self. Could you comment about this?
• [Richard]: ‘Certainly. There are three I’s altogether but only one is actual: I am this flesh and blood body being apperceptively aware. When both ‘I’ as ego and ‘me’ as soul disappeared I became apparent. I have been here all along ... it was just that there was this loudmouth inhabiting this body, for the first 33 years (‘I’ as ego) plus the next 11 years (‘me’ as soul), who dominated so totally that I could not get a word in edgeways. And, when ‘he’ ‘self’-immolated for the benefit of this body and every body, all of ‘his’ memories were also immolated (‘the slate was wiped clean’).
I have no childhood hurts whatsoever.

And:

• [Co-Respondent]: ‘When you say ‘there are no childhood hurts extant in this flesh and blood body ...’, are you saying the memories of hurt have been extinguished?
• [Richard]: ‘The passionate memory of all emotional hurts (indeed all the affections) was extinguished when the passionate memory faculty was extirpated ... the intellectual memory operates with the clarity enabled by the absence of the instinctual passions which normally cloud the remembrance with attractions and repulsions; likes and dislikes; shoulds and should nots and so on. In other words: free of malice and sorrow. The brain has two ‘memory banks’ and the passionate memory is both non-conscious and primal. (...).

Co-Respondent: I can only relate ‘cognitive’ with the ability to know something, does a PCE allows you a different type of knowledge?

Richard: No (unless untainted knowledge can be classified as a different type of knowledge).

Co-Respondent: And there is the memory of the ASC, of course ... how could it not be?.... but I cannot detect emotionality when remembering it and it cannot be represented anyhow. Could you represent in your mind a PCE when living an ASC?

Richard: Not ‘represent’ ... it can be intellectually remembered (indeed such a memory of the pure consciousness experience (PCE) is what helped me escape from a lifetime of being stuck in the permanent altered state of consciousness (ASC) known as spiritual enlightenment). Richard, The Actual Freedom Trust Mailing List, No 25, 12.2.2004

PS: I will also pass on your post to Richard but you can write to him directly to the email address given in his last post to you.

8.11.2006

RESPONDENT: Do you think that an actually free couple will have their offspring be born without the instinctual passions?

VINEETO: This is what Richard has to say when asked this question –

Co-Respondent: Or would the actual free parents would give birth to instinctually free babes in a gradual evolutionary process that would stretch over thousands of years?

Richard: As I had a vasectomy in my late thirties I am unable to test that theory. Richard, The Actual Freedom Trust Mailing List, No 25, 2.3.2004

As Peter also had a vasectomy and I had my tubes tied when I was 29, both of us won’t ever be able to test that theory either.

17.1.2007

RESPONDENT: I would like to first thank you for all your helpful responses. I would like to share with you my experience in this process of actualism and life if it is even something worth calling a process of actualism up until now. If it is possible I would really like to listen on what you can say on all this, on what is the best way to continue. I would like to apologize for asking you to think for me, but I also appreciate your experience in all this, and I’m very curious to hear what you might say.

Addendum: After I have sent you the last letter, I’ve pondered upon what really holds me into wanting to have a social identity, and it become pretty, I can’t say that totally, clear to me, that in order to be ‘someone cool’ in society, no matter where, even if one is ‘alone’ as the spiritual masters, one has to be gullible that is dishonest with oneself, that is in conflict, which is pretty tiresome. Then I’ve searched for ‘gullible’, and accessed into Richard’s piece on naiveté and it became even more clear. So I figured I can do the same things in the market place without being gullible and still function very well, just to learn the new things and languages I don’t know. (Even though I’m not experienced in certain places in society which is why it is still shaky for me) Then I saw, that the social identity underneath is built upon old principles of fighting for territory between different kind of social ranks, and having that survival security. Funny. And for me the appeal/drag/gravity to that specific place in society starts deeper that that. It really seems identity is all about survival and we don’t have to be pushed by passions to survive do we?

Addendum 2: Just a note about what I’ve said on that it is still shaky for me not to be gullible, as I’m not experienced in certain areas of society. It is not so, because if I’m gullible I can’t learn things in an autonomic way. It is just another way of myself expressing the fear of being an outsider or loner, with, I guess, not so much practical reasons if any. I’ll have to find out that.

VINEETO: It appears that in the course of the three posts you have answered your own questions, which goes to show that when you think something through, as you apparently did while writing these posts, things become clearer and the course of action will eventually reveal itself.

I don’t know if you read Peter’s Journal but he describes explicitly from different angles, the main topics of life, how his desire for peace and harmony eventually lead him to reject what society proposed as solutions and led him to take up the challenge of becoming free from malice and sorrow.

When I took stock of my life I realised that I had experientially tried out all the options I was interested in which society had on offer – marriage and various forms of relationships, feminism, therapy, a career in social work, and at last the spiritual search. I had to know experientially that they did not work for me in order to take the plunge for an actual freedom.

Of course one does not need to dwell as long as I did in the various realms in order to realize that they are unsatisfactory now that actualism is available for anyone. All that seems to be needed, in my experience, is to sit down and take stock and make up a laundry list as to what is the most important thing you want to achieve in your life … and then proceed to work towards it.

23.1.2007

RESPONDENT: Lately, as I see more on what is going on in me, I see there are a very large variety of all kind of emotional memories which are apparently from all humanity, and then, whew, I ‘get out’ of there for a moment, and the fresh air and sound feel so good, better and richer than any emotional ‘frequency’ or ‘sphere’, and the distinction between what is actual and what is soul-driven starts to be clearer. Then I think, what have I been doing, wasting all this time in investing in this identity which is nowhere else but in my imagination, when this world is right here and is so wonderful.

I’m not sure though I have enough vocabulary to tag and name every emotional thought/memory. There’s so much going on there and it’s quick, so if someone would ask me to write a dictantion on it, I can’t say I could’ve managed to do so. So one of my blockages now is am I capable at all to handle with all of this ‘data’. But this is a wrong claim I guess because the action happens on its own accord, me I only have to understand how I block it.

VINEETO: I’m reminded of a passage in Peter’s Journal –

Peter: I remember lying in bed one night and seeing all of this programming as a huge mountain that loomed over me – vast and impossible to climb. Then I went to sleep, forgot about it, and the next day found I was busy demolishing some particular part of it. It reminded me of how I would deal with fear in my life. I would stop my mind from going off into all the worst possibilities and just do the next thing that needed to be done. Applied to the process I was involved in, it worked well, and if it sometimes didn’t, it just meant waiting for the fear to wear itself out – which it always does – and then getting on with the job. Peter’s Journal, Intelligence

RESPONDENT: It’s like, not many people at all dive there, it’s a bit crazy. It’s weird that the brain works on his own.

VINEETO: Yes, in the beginning it seems very weird that the brain can work without ‘me’. Later you will notice that whenever ‘I’ am in the background, not interfering with my petty emotions intelligence can work its magic and sort things out.