The Actual Freedom Trust Mail Out
Mail Out 20
Vineeto to Subscriber No. 20
SUBSCRIBER NO. 20: Hello Richard, Peter, Vineeto,
I wanted to say congratulations on this extremely exciting news – and thank you for it. It seems strange for such an event to provoke this excitement above all else, though I have been aware of actualism and dedicated to it as with no other pursuit – but I believe that despite personal experience the nagging doubts of Richard being the sole case of extinction, and the chance of it being a fluke, were difficult to dispel. This is reinvigorating. So thanks again, and congratulations – I obviously cannot imagine.
Please include me on this mail-out list. I have a question regarding this quote, to Peter and/or Vineeto:
VINEETO: I have written something similar at the end of my report of becoming actually free –
SUBSCRIBER NO. 20: First, that is interesting, I wondered how important the interactions with flesh and blood Richard were in general, and especially during the transition. It is good to know you do not see it as necessary at all.
VINEETO: Given that both Peter and I pioneered the direct route to an actual freedom – not via the torturous route of spiritual enlightenment – Richard, an experienced guiding hand, who had lived in the actual world for 17 years, was invaluable for us.
For the first two people to become actually free after Richard it was of immense benefit to have both his guidance and his physical presence in order to ascertain 1) that this actual world is an utterly safe and a perfectly playful place and 2) that it was indeed the actual world I was aiming for and not some delusionary bubble of ‘my’ own making.
Further it was obvious for me that it would be Richard who would facilitate and trigger my transition into an actual freedom because he was the most obvious person with whom a near-actual intimacy would change into an actual intimacy – simply because Richard had been my guide and mentor for the last 13 years and particularly so for the period since I stepped out-from-control.
As I have written to No. 5 recently –
SUBSCRIBER NO. 20: But, what then is the significant difference in your new experience of people who are not actually free, if there is anything worth noting, and assuming you have had time to assess it? I assumed that ‘actual intimacy with a fellow human being’ meant any human being at all of course.
VINEETO: I haven’t had much experience to assess this so far as we are still on our annual holiday in the remote wilderness of the navigable head of a river system. However, I had to go to town 2 days ago and was very curious how my first outing as a 13-day old actually free person would turn out.
It turned out to be delightful –
However apart from very pleasant interactions with shopkeepers I thoroughly enjoyed the company of both Richard and that of my female friend who drove us to town and I particularly noticed how my appreciation and attention was equal without any favouritism, and we enjoyed what we all had in common on this particularly hot and sunny day.
Even when I came home after 8 hours of being on the road, tired after an unusually long day full of new impressions, there was no diminishment of enjoying of being here but a clear preference for a hearty meal and a rest.
Previously when the same female friend paid us a visit I noticed some old pattern of the identity still approaching the interaction in the old way – trying to suss out how the person feels in order to say or not say the right thing. Even though I can no longer feel out a person I was still watching their body language for informative clues. It is much more guesswork now without the dubious help of the identity and I realized that I might as well drop this approach right at the start. It also made me aware of how exclusively and haphazardly my identity had interacted on a feeling level.
How fascinating it will be to experience, as time goes by, a new way of interacting with people where feelings play no part at all!
As for intimacy, that is happening all the time simply because the separating identity in me no longer exists. It is a unilateral intimacy as I interact with the flesh-and-blood bodies that I meet, whereas other not actually free people would still experience the veil of their own identity in interactions with me – which makes the interactions with Richard and Peter all the more refreshing and delightful.
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