Actual Freedom – Mailing List ‘D’ Correspondence

Richard’s Correspondence On Mailing List ‘D’

with Correspondent No. 23


December 24 2011

RICHARD to Rick: [...] innocuous feelings, and how that (affective) enjoyment and appreciation *is* the very actualist attentiveness in action (as distinct from the buddhistic mindfulness, for instance, which requires cognitive engagement).

What this means in effect is that, because one cannot help but be aware, each moment again, of even the slightest diminution of that experiential attentiveness (of that very enjoyment and appreciation of *feeling* as felicitous/ innocuous as is humanly possible) via *feeling* it diminish, cognitive attentiveness can be freely applied to whatever one is engaged in doing, in one’s moment-to-moment daily life, be it earning a living, reading/ watching various media, studying for examinations, and so on, and so forth.

In summary, for a feeling being actualism’s attentiveness (in regards to how one is experiencing this moment of being alive) is an affective attentiveness.

RESPONDENT: This is confusing. Elsewhere it is written ‘attentiveness is a non-feeling awareness’

‘The word attentiveness articulates a cognitive probity ...’

RICHARD: G’day No. 23,

Oops ...well-spotted; thank you.

The word in question should be ‘awareness’, of course, and not ‘attentiveness’.

It needs to be changed in four places:

1. ‘because one cannot help but be aware, each moment again, of even the slightest diminution of that experiential *awareness* ...’.

2. ‘that (affective) enjoyment and appreciation is the very actualist *awareness* in action ...’.

3. ‘for a feeling being actualism’s *awareness* ...’.

4. ‘(in regards to how one is experiencing this moment of being alive) is an affective *awareness*.

Thus: ‘(...) that (affective) enjoyment and appreciation *is* the very actualist awareness in action (as distinct from the buddhistic mindfulness, for instance, which requires cognitive engagement). What this means in effect is that, because one cannot help but be aware, each moment again, of even the slightest diminution of that experiential awareness (of that very enjoyment and appreciation of *feeling* as felicitous/ innocuous as is humanly possible) via *feeling* it diminish, cognitive attentiveness can be freely applied to whatever one is engaged in doing, in one’s moment-to-moment daily life, be it earning a living, reading/ watching various media, studying for examinations, and so on, and so forth. In summary, for a feeling being actualism’s awareness (in regards to how one is experiencing this moment of being alive) is an affective awareness’.

Again, I appreciate you drawing attention to my error.

Regards, Richard.

February 07 2012

Re: Richard writes about two types of Actual Freedom

RESPONDENT:

[Richard]: [...] that ‘over-arching benevolence and benignity’ [...] was also accessible at-a-distance (hence the thirty-day trial at that time), as a rather remarkable man on another continent has amply demonstrated, and has been described by him upon meeting in person as a ‘gentle energy’ and a ‘harmless energy’ which is ‘emanating all around (not directional, like a guru to a devotee, and not at all gross)’.

‘At a distance’. You can’t mean that India is ‘at a distance’ from the universe so what do you mean?

RICHARD: G’day No. 23, What I mean is exactly what I wrote in the email you isolated that above text from. Vis.:

[Richard]: ‘(...) that ‘over-arching benevolence and benignity’, which the feeling-being inhabiting this flesh-and-blood body all those years ago experienced and named ‘pure intent’, became directly accessible to some select associates during a specific situational setting called ‘The Second Convivium Gathering’, in late 2009/ early2010, and was variously experienced by them as a ‘palpable sweetness’, for instance, and an ‘infinite tenderness’, for example, and has been more generally described as ‘being bathed in intimacy’. It was also accessible at-a-distance (hence the thirty-day trial at that time), as a rather remarkable man on another continent has amply demonstrated (...)’.

My words ‘on another continent’ refer to different continent than the one on which the specific situational setting called ‘The Second Convivium Gathering’ took place in late 2009/ early 2010.

RESPONDENT: You make like the ‘over-arching benevolence and benignity’ is actually coming from *you* ...

RICHARD: I did not [quote] ‘make like’ [endquote] anything; what I wrote about, in that email you isolated that (now further above) text from, is precisely in accord with what those opening words of mine to No. 17 readily convey. Vis.:

[Richard]: ‘My response (above) was both in the context of your query as to whether a PCE is necessary for pure intent and your follow-up explanation to John about the last paragraph of ‘Addendum No. 7’ (that to be actually free from the human condition is to be that pure intent)’.

And the operative words in the last paragraph of that ‘Addendum No. 7’ which No. 17 quoted in his follow-up explanation to No. 24 (Message No. 10xxx) are as follows. Vis.:

[quote]: ‘(...) to be actually free from the human condition is to be that pure intent ... as in, to be that benevolence and benignity *as a flesh-and-blood body only*’. [emphasis in original].

RESPONDENT: ... which would mean that it *is* directional ...

RICHARD: First and foremost: what part of the words [quote] ‘emanating all around’ [endquote] is it that you derive the meaning that it is directional from?

Second, are you proposing that at 3:15 AM (IST) on the 4th of January, 2010, I paused in what I was doing and turned so as to zero in on ultra-precise map co-ordinates – and such precision is called for as there may very well still have been another person sleeping on the other side of the bed – and zapped that (otherwise) rather remarkable man, smack dead centre, with a liberating bolt of pure intent?

Lastly, in such a scenario as that in what way would this man thus be considered rather remarkable?

Ha ... this is all such fun, eh?

Regards, Richard.


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