Actual Freedom – Mailing List ‘D’ Correspondence

Richard’s Correspondence On Mailing List ‘D’

with Correspondent No. 32

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Put differently: its elucidation is indeed ‘so novel’ that, back in the late 1970’s, it was ‘me’ as soul/ spirit – as in (according to the Oxford Dictionary), the non-physical part of a person which is the seat of the emotions, or sentiments, and character – who revivified viscerally, with a markedly luminous vibrancy, an atavistic memorative facility whereby that which ‘I’ as ego could but speculatively countenance was intuitively presentiated and thus rendered fathomable.

(I am resurrecting and introducing several obscure and/or obsolete words so as to facilitate communication as it is more explanatorily helpful to bring back to life antiquated terms (that Shakespearean-Era ‘rememoration’, for instance, was already ‘not in use’ in 1828, ‘obsolete’ by 1913 and ‘archaic’ come 2008 according to the various ‘Webster’s Dictionaries’ available) unto which restored word that special-usage meaning of an instinctually-intuitive type of memoration can be readily ascribed and hypostatised for actualism-lingo utilisation. As in referring to, then, an instinctually-intuitive type of memoration which is, essentially, an atavistic re-memoration of ancestral experiencing – as memorialised affectively/ psychically in the human psyche itself (in what is metaphysically referred to as an ‘etheric library’ or ‘akashic record’) – affectively-psychically accessible and revivified feelingly with luminous vibrancy in that Shakespearean-Era memorative facility).

As briefly possible to set the scene: what ‘he’ had already understood, primarily from learned knowledge but also from some near-negligible first-hand observations[1], was that the ‘free-range’ lifestyle persisted not only throughout the (geologic) Pleistocene epoch – wherein the brain-matter of our Hominidae forebears increased dramatically in volume so as to become about three times as large as in Pongidae of the same bodily size – but even down through the ages unto a decade or so before ‘he’ was born, on the land-mass known before 1606 as ‘Terra Australis Incognita’, whereby considerable insight had been gleaned from information gathered via first-hand accounts over the preceding one-and-a-half centuries, such as to be indicative of the likely lifestyle of ‘his’ own stone-age ancestry (those ‘Ancient Britons’ of archaic lore and legend).

In a nutshell: the difficulties those nomadic hunter-gatherers of ‘Terra Australis’ had in adjusting themselves to the irreversible reality of the ‘property-rights’ way of life taking precedence over the ‘free-range’ life-style – and which difficulties were not only well-recorded but still persist, albeit in attenuated forms (mainly as politico-constitutional strategies vis-à-vis perpetual recompense, fiduciary-style, as befitting ‘traditional’ custodial lessors), unto the present day – set the scene for that affective/ psychic illumination.

In other words (and given that none of us alive today were parachuted in, so to speak, from somewhere beyond the Van Allen Belt) the well-recorded difficulties they had in making the necessary accommodations to private ownership of the lands and waters they and their stone-age ancestors had held communal ownership over – via familial lore (i.e., the various tribal territories demarcated and defended at spear-point by virtue of their instinctual survival passion of territoriality) – having been decreed ex cathedra by those industrial-age subjugators to have pre-eminence in common law (i.e., imposed and upheld at gun-point by virtue of their instinctual survival passion of territoriality), are a latter-day reflection of the difficulties every modern-day person’s own stone-age ancestors encountered.

(More on this, much further below, in Footnote № 1).

RESPONDENT: At first I tried to feel this *feeling* of disenfranchisement but I couldn’t feel it, but one of these days I finally felt a bit of it and quickly it expanded into a bit more intense feeling - my immediate reaction to this was a feeling of being ‘cheated’ and a feeling of rebellion ensued.

RICHARD: Yea verily ... feeling ‘cheated’ is a quite predictable visceral effect of intuitively feeling-out that ancestral betrayal of what amounts to humankind’s archaic birthright – and seemingly sold out for a ‘mess of pottage’ at that – along with its reactionary counter-feeling of ‘rebellion’.

Howsoever, the identity then in residence in this flesh-and-blood body rapidly realised there was something even more monumental than all of that to comprehend ... to wit: the outstanding real-life situation, then, was how ‘he’ had bought the entire package sight-unseen – as in, ‘he’ had swallowed it all, hook, line and sinker, without even knowing ‘he’ had done so – and in that revelatory instant (at this very moment of seeing that fact) this all-at-once and in-its-entirety flash of understanding was the ending of it, all of it, in one fell swoop.

Then, and only then, could ‘he’ begin to fathom the full range and extent of this perfidious ancestral legacy.

RESPONDENT: However, I quickly recalled your later remark of how you no longer believed all that. As soon as I also decided to do that, then the next part that you said became immediately clear i.e. 1). ‘social change is unnecessary’ and 2). ‘there is no need to rebel’.

So the trick here, if I’m correct, *is to no longer believe in all of this* and yet continue to follow social and legal protocols.

RICHARD: Given that virtually all the arable land/ fecund water has been long-ago commandeered by long-dead entrepreneurs, or otherwise alienated from the common weal in ages-past, there is no viable choice, physically, but to pragmatically ‘go along with it’ all – to ‘pay lip-service to’ them – until there be a global spread of the already always existing peace-on-earth as possessiveness itself, be it either of the personal or communal type of territoriality, does not subsist anywhere at all here in this actual world (i.e., this sensate world; the world of the senses; the world where flesh-and-blood bodies already reside) due to the complete absence of that instinctual survival passion to possess and protect.

RESPONDENT: The cherry on the top came yesterday - whilst watching television and having these thoughts running at the back of my head, all of a sudden it struck me, that not only is this earth a ‘free-range’ place in actuality but the entire universe is like this - that there is in actuality no *ownership* of anyone/ anything over anyone/ anything else - everything in this universe is literally free - as in, has no ownership..all ownership exists in the head in the ‘real’ world.

RICHARD: Indeed it does – territoriality exists only in the human psyche, in particular, and the animal psyche, in general, and nowhere else – and, as I have previously commented on your above report (in Message № 19572), I will re-present the bulk of it here for easy reference.

Viz.:

• [Richard]: ‘(...) when the identity inhabiting this flesh-and-blood body circa 1978-79 entered into a mortgage agreement for the purchase of a property – an ex-farmhouse on a couple of acres of land in the rural south-east of Australia – the question of ownership of the very earth beneath ‘his’ feet engaged ‘his’ attention to such a degree as to dynamically effect resolution somewhat along the above lines. What ‘he’ had really purchased, ‘he’ realised, via that state-sanctioned organ called a ‘mortgage’, was the state-ordained right to exclusive use (within certain state-defined parameters) of that state-controlled land – specifically the legal right to call upon state-remunerated armed guards (state-trained personnel with state-issued guns on their hips) to enforce the state-determined ‘no trespassing’ law which applies to such state-issued ‘fee simple’ (a.k.a. ‘freehold’) titles – and that no land anywhere on earth was, or could ever be, owned by anyone at all. Least of all by a ‘state’ (a legal fiction masquerading as a ‘body’)’. (../richard/listdcorrespondence/listd38htm#31May15)

What stands out quite starkly, upon re-reading that second paragraph, is how the word ‘state’ features so prominently. So much so, in fact, that the much-maligned statist word ‘fascism’ – as in: ‘Tutto nello Stato, niente al di fuori dello Stato, nulla contro lo Stato’ (‘Everything for the state, nothing outside the state, nothing against the state’) – is what immediately springs to mind.

Whereas, of course, there is no such entity as a ‘state’ in actuality – flesh and blood ‘citizens of the world’, or actual cosmopolites/ cosmopolitans, live on this verdant and azure paradise known as planet earth – as nation-states, with their artificial borders (their territorial precincts) and their sovereign citizens (their nationalised tribespeople), with their ubiquitous nationalism (i.e., tribalism writ large) and their concomitant patriotism (their civilised territoriality), feature solely in the real-world; the world of the psyche; the world where flesh-and-blood bodies never reside.

A little over five years ago this truly amazing absence of statism of any kind, type, or variety was geographically verified, as an experiential actuality, whilst visiting another continent. A brief message of mine, written about a week after arrival, speaks admirably to this effect.

Viz.:

• [03/Apr/2010]: ‘G’day Vineeto, I am sitting out on the flat roof-top of [names deleted]’s house in India, in the moonlight at 3:50 AM, and I might as well still be in Australia for all the difference it makes to my experience of being here. It is truly amazing ... it has been exactly the same as this ever since I arrived and I need to remind myself I am in another country (when it is not obvious visually that I am). What this means is that a person living in the actual world is totally at home, so to speak, wherever they may be on the planet. When I was in India last time [a quarter-of-a-century earlier] it was most definitely a foreign land, an exotic country, an alien culture, and all the rest, whereas this time around it is none of the above ... what an amazing place this magical wonderland is! Regards, Richard’. [endquote].

I made a point of deliberately checking it out at Kuala Lumpur – and it was exactly the same of course – during a five-hour stopover on my way back to this continent. Apart from the obvious ethnic distinctions, such as particular aromas, street signs in the local language, peoples of a differing physique and physiognomy, and so on, the direct experience of being here, on this planet as a flesh-and-blood body, was no different regardless of location.

RESPONDENT: Meanwhile, I also wondered if you had discussed about peasant mentality with Peter and Vineeto, during their feeling being days, because there is no mention of this peasant mentality even in their journals. I just got curious because if they became actually free without hearing about this, then it will be a sort of surpirse. Once again, thank you for your reply.

RICHARD: Yes, it was discussed – mostly touched upon from time-to-time, as appropriate to a particular situation and/or set of circumstances, rather than emphasised as a core issue in regards to actualism/ actual freedom – and the main aspect which feeling-being ‘Vineeto’ (for example) came to grips with in the early days was loyalty.

A clue as to how soon that topic came up is contained in a snippet of a discussion about loyalty itself which happened to be tape-recorded, in 1997, and transcribed in ‘The Compassion Gained Through Forgiveness Binds’ at the following URL.

Viz.:

www.actualfreedom.com.au/richard/audiotapeddialogues/compassiongainedthroughforgivenessbinds.htm

A short way down the page the following exchange takes place.

Viz.:

• R: (...). This ‘Higher Love’ is never questioned? And compassion, gratitude, trust, loyalty ...

• Q(2): Loyalty is because there is the loyalty to family to cut ...

• R: What about loyalty itself?

• Q(2): Mmm ... I don’t know if it ever came up.

• R: I remember you and I having a conversation about loyalty the second or third time you came here. You were realising that you had loyalty to hold you back.

In that text I am reminding ‘her’ how there had been a conversation about loyalty on the second or third occasion ‘she’ had visited – and I can recall, even now, how on that initial occasion it had touched a responsive chord in ‘her’ as something vital to examine – as ‘she’ had shifted ‘her’ familially-inculcated/ societally-inculcated allegiance to ‘the system’ at large over onto the spiritual commune which ‘she’ had been a live-in member for the better part of nigh-on 17 years.

It was still the ‘peasant-mentality’, of course, just in a different guise (and which the spiritually enlightened beings/ the mystically awakened ones, being feeling-beings themselves, affectively/ psychically tap into with full effect).

Speaking of which: as no such effect operates here in ‘Terra Actualis’ – no loyalty to be bound with; no allegiance to be held by – there is no way any application whatsoever of ‘Das Führerprinzip’ (either of the secular – as in ‘Auctoritas Principis’ in Ancient Rome – or sacred variety) could ever succeed.

Regards,
Richard.

▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪▪

Footnote:

[1]also from some near-negligible first-hand observations:

During my late youth/ early adulthood the identity then in residence became quite intrigued with the lifestyle of hunter-gatherers on this continent – to the point of having me at one stage take on a full-time salaried position as first-mate on a coastal ship (i.e., 2nd in command; answerable only to the ship’s captain) supplying the mission stations situated along the northern coastline of the then (1971) largely unmapped area of Australia known as the Arnhem Land Region – and ‘he’ closely examined whatever information ‘he’ had access to regarding how such a lifestyle really functioned in practice.

Without going into it in too much detail one particular incident stands out whilst in charge of unloading cargo onto the mud-flat-and-mangrove-fringed estuarine shoreline in an area known as Maningrida (back then it was a small Native Welfare Department outstation, established in 1957, situated on the site where a rations depot, and trading-post for crocodile skins and buffalo hides, had been located since 1947). As soon as the ship was secured in place on the shoreline, with its bow-ramp lowered to provide easy egress onto the narrow sandy strip which fronted the forested landscape, I went ashore to liase with the governmental superintendent regarding the reception and storage of the supplies (constituting frozen foodstuffs, in the main, on this particular voyage). Time was of the essence as the tidal-range in that area was prodigious and unless the unloading was expedited the ship would soon become high-and-dry and, thus, subject to a delayed departure until the next incoming-tide. (As a salaried professional, with a bonus paid as a percentage of the profit for cargo delivered on time, the adage ‘time is money’ was truly of the essence).

With the ruddy-faced superintendent assuring me he would send a ‘team of men’ to do all the leg-work lugging the cartons from the ship’s commercial-sized freezer to the outstation’s storeroom – comprised mainly of ice-cream and frozen meat-pies (the nomadic hunter-gatherer’s favourite tucker when not on ‘walkabout’) – the ship’s crew of four deck-hands began unloading the cargo onto the shore, under my supervision, in anticipation of the arrival of that ‘team of men’.

When the superintendent hove into view twenty or so minutes later, along with maybe thirty-odd of the local tribesmen, the prospects of a quick turnaround became a distinct possibility. He organised the ‘team of men’ to shoulder a carton each and led them back along the pathway through the trees, to the storeroom, from whence they would return while he stayed behind to keep everything secure and fill out the necessary book-work. Yet when they eventually straggled back in twos and threes – the ship’s crew were all the while trans-shipping the stores to the shore – they sat themselves down in the scant shade of the trees lining the sandy strip (it was around the middle of the day with characteristically steamy-hot tropical atmospherics).

Appealing to them, en masse, to recommence the simple task of carrying away the cartons was to no avail – apparently, and all-of-a-sudden, they could not understand the most simplest of words (what was then-known as ‘Pidgin-English’) – so I resorted to individually encouraging each man to his feet and, by conveying him to a carton, could manage to convince each one in turn, with suitable gesticulations, that the reason they were gathered here was to ferry the goods to the storeroom as before.

To cut a long story short: when they eventually straggled back – although by then their ranks had thinned considerably – they of course headed for the shade of the trees again. After another round of one-on-one persuasion, as before, and another straggling return only to lie around once more under the trees, I finally gave it up as it was wasting more time than it gained and directed the ship’s crew to commence unloading all the way to the storeroom.

The superintendent was most apologetic, of course, whilst explaining that ‘once they got it into their heads’ to not co-operate there was little he could do about it (a plaint I had heard of elsewhere numerous times before).

By dint of much deadline-motivated exertion and sweat – and that well-known line ‘only mad dogs and Englishmen go out in the noon day sun’ (as per a 1772 physician’s article popularised by Mr. Noël Coward’s 1931 song) resonated prominently in the psyche of the identity-in-residence all the while – the final carton was secured in the outstation’s storeroom, before the tide had ebbed too much, and the ship was cleared to be under way once more to its next port-of-call.

And the point of this tropical seashore tale (being but one among several of a similar nature which could be told)? As already mentioned, further above, the identity inhabiting this flesh-and-blood body all those years ago was by then vitally interested in the hunter-gatherer lifestyle, as ‘he’ was questioning the whole notion of ‘progress’ – as in just what the end-goal might be which all this ‘progress’ was presumably progressing towards – which drove peoples of a Caucasoid stock to dominate the globe with their ever-expanding developmental way of life, and it was incidents of this kind which intrigued ‘him’ no end. There seemed to be something quite telling about the way in which those by-then part-time hunter-gatherers (those of the ‘free-range’ lifestyle) thought nothing of lounging about in the shade of a tree while the productive wage-slaves (those of the ‘property-rights way of life’) dutifully laboured to unload the ship’s cargo under the blazing-hot tropical sun (a cargo comprising mainly of their frozen meat-pies and ice-cream, mind you, thereafter to be acquired by them via piecemeal return of fortnightly-dispensed tokens, known locally as ‘Gubmint Munny’, to the superintendent).

Something quite telling indeed ... somehow these peoples, of veritable stone-age vintage, managed to remain unafflicted by a ‘peasant-mentality’ – and, by and large, even so through to this present day for more than a few – in spite of (or, perhaps, because of) the many material benefits, as exemplified by those frozen meat-pies and ice-cream, flowing their way per favour the ‘property-rights’ way of life.

*

Five years later, while studying ‘Aboriginal History’ as an elective during a three-year ‘Fine Arts’ course at the country college of a city university, that identity-in-residence recounted the above story in the lecture-theatre one fine day, so as to illustrate some hopefully profound point about the ills which notoriously plague indigenous communities, and the presiding history professor introduced ‘him’ to the term ‘ethno-centric view-point’. As she did so in a rather depreciatory manner, this brand-new concept she conscientiously deposited into ‘his’ lexicographical bank-account opened up a quite different avenue for exploring cultural/ societal beneficence – including a six-month investigatory visit to the Indian sub-continent in 1984 (quite advantageously as an egoless identity by then) – in the abstract realm of post-modern relativity, and the ilk, which turned out to be a creative mind-space where ‘narrative’ reigns supreme (i.e., where ‘truths’ trump facts) and where no particular culture or society is better than/ superior to any other culture or society.

Now, I am no fan of any type of culture, period, including the one I was born and raised in – and any last lingering traces of identifying as either being ‘English’ or being ‘Australian’ (as overlaid upon the core ‘British’ cultural identifier at that time) had disappeared shortly after returning from that 1984 trip to India anyway – so there is no way of being biased, as in having an ‘ethnocentric viewpoint’ these days, in any of my assessments of societal beneficence stemming from one particular culture as compared/ contrasted to that of some other culture (or cultures, generally, as applicable).

So, given that everybody alive today has a stone-age ancestry – there is simply no other way of arriving here on this planet as human beings other than as descendents of ‘hunter-gatherer’ lifestyle ancestors (be they of the far-past or near-past) – the transition to the prevailing ‘property-rights’ way of life is an ancestral legacy to be atavistically addressed as the beneficence accruing via the ability to generate capital (so essential for the elimination of poverty, for the maximisation of health and safety, for release from debilitating manual labour, for the proliferation of the arts and sciences, and so on) is inestimably superior to the beneficence accrued in any pre-pecuniary lifestyle.

So endeth the tropical seashore tale.

Jul 10 2015

Re: [No. 4]’s Notes 1 – Part Two

RESPONDENT: G’day Richard, I’m a bit confused about Pure Intent here – since it is a life-force, does it exist only in living organisms ? Basically I’m confused with the usage of the word life-force because it is pretty obvious that Pure Intent is not just in living organisms but all the matter of the universe.

RICHARD: G’day No. 32,

No, not only as living organisms – as in, flora and fauna, that is – but as matter as well (which is what the constituent elements of all flora and fauna are, anyway, as per that “same-same stuff as the very stuff of the universe itself” articulation in the email you are responding to).

The expression “life-force” – originally one of several English translations of the French “élan vital” coined by Mr. Henri-Louis Bergson (1859-1941), in his 1907 book ‘Creative Evolution’, as a hypothetical explanation for the driving force of evolution (élan = impetus, impulse, momentum) – has become a generic term meaning more-or-less whatever a writer/ a speaker chooses to have it refer to. For example, some 1920’s vitalism proponents gave “élan vital” a pronounced mystico-spiritual meaning (as denoting what is known as ‘prāṇa’ in Sanskrit) whereas latter-day evolutionists, geneticists for instance, were dismissive of any ‘driving-force’ hypothesis (in a similar way to the early 1900’s theoretical physicists’ dismissal of a luminiferous aether being the medium whereby radiant energy propagates through space).

As the word ‘life’ itself – just like the word ‘nature’ for instance – is also utilised in a generic (non-specific) way, on occasion, I am reminded of the following brief exchange.

Viz.:

October 05 2003
RESPONDENT № 50: In a PCE everything is magically animate, doing what it’s doing, in a backdrop of infinite depth and stillness.
RICHARD: Hmm ... “doing what it’s doing” is about as informative as ‘a rose is a rose’: in actuality (as evidenced in a PCE) it is stunningly apparent that everything is the perfection of the purity which infinitude is and, as such, is perfection personified.
RESPONDENT № 50: No principle, no agenda.
RICHARD: Ahh ... there is an agenda inasmuch as everything growing (aka ‘life’) is growing in purity as that perfection personified.
RESPONDENT № 50: ‘Life’ or liveliness is the way everything exists.
RICHARD: As maybe 99.99% (an arbitrary figure) of the universe is inanimate then “life” is not “the way everything exists”. For example, when some people talk to me about ‘nature’ they become somewhat bemused when I suggest that, as far as space exploration has been able to ascertain, there is no nature on the moon ... meaning that what life actually is is what flora and fauna are and not what rocks are.
Now, if by ‘nature’ a person means absolutely everything (as in “life” is the way “everything exists”) then the glass ashtray on my desk (being mainly silica) is as much ‘nature’ as the trailing plant cascading down from the shelf above the desk next to mine ... yet when I offer such a person a drink from a polystyrene cup they tell me it is not natural.
Generally speaking, materialism has that rocks are dead, lifeless (yet only something that was alive can ever be dead) whereas what actualism is on about is the direct experience that matter is not merely passive. (Richard, Actual Freedom Mailing List, No. 50, 5 October 2003).

Thus when I first wrote, some 20-odd years ago in ‘Richard’s Journal’, that “pure intent is a palpable life-force; an actually occurring stream of...&c...” it is the dynamic factor implicit in the above “matter is not merely passive” observation that the generic term “life-force” refers to (élan vital=lit. vital impetus).

I could have as easily written something like: “pure intent is a palpable potency; an actually occurring stream of...&c...”, for instance or, for another example, “pure intent is a palpable puissance; an ever-fresh permeation of ...&c...”, because what is being conveyed by those words is the invigorative quality, or dynamic nature, of that [quote] “immaculate perfection and purity welling ever-fresh as the vast and utter stillness of this universe’s spatial, temporal and material infinitude” [#19982] which I spoke of intimately experiencing when this ‘perpetuus mobilis’ universe is stunningly aware of its own infinitude.

Viz.:

• [Richard to Martin]: “(...) what one is, as an apperceptive flesh-and-blood body, is the universe experiencing itself as a sensate and reflective human being; as such this ‘perpetuus mobilis’ universe is stunningly aware of its own infinitude.
And this is truly wonderful.
This intimate experiencing of an immaculate perfection and purity welling ever-fresh as the vast and utter stillness of this universe’s spatial, temporal and material infinitude is of a distinctive quality in that an impeccable benevolence and benignity (intrinsic to those properties as in pertaining to the very nature of absoluteness as qualitative‌ values) is all-pervading”. ~ (Message № 19982).

And those “qualitative values” referred to are detailed in the following passage where, around a decade ago, I laid-out the properties, qualities and values inherent to the universe in a vaguely technical manner.

Viz.:

• [Richard to Rick]: “(...) 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 – as in, ‘of a thing: favourable, propitious, salutary’ – 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’ ~ (definitions from the Oxford English Dictionary).
And that, to say the least, is quite amazing”. (Richard, Actual Freedom Mailing List, Rick, 30 September 2005).

‘Tis a great adventure we are all engaged in, eh?

Regards
Richard

P.S: Given your long-standing issue regarding what you have previously referred to as “the benevolence aspect”, of the actual world/ the universe itself, I will take this opportunity to remind you of the postscriptum to a 2013 post of mine, specifically addressed to your concerns in this regards, as its import may become more apparent on a second read-through.

Viz.:

June 14 2013

Re: Few humble words from Justine

RICHARD: G’day No. 32, [...elided 159 words...]

P.S.: Pleased to read your ‘Resuming actualism practise’ post (#13xxx) ten days ago and look forward to your further contributions.

Re your query about ‘the benevolence aspect’ of the actual world: perhaps if you were to think of it in a similar way to what is expressed in the phrase ‘a benevolent climate’, for instance, it might start to make sense.

Here are a few random samples from an Internet Search:

• [quote]: ‘... an ideal combination of fertile soil, high altitude and a benevolent climate ...’ [endquote].

• [quote]: ‘These destinations, and the benevolent climate, attract national and international visitors ...’ [endquote].

• [quote]: ‘... could not understand why residents of Southern California settled for widespread use of deciduous trees and shrubs when a benevolent climate could ...’ [endquote].

• [quote]: ‘The year-round agriculture and benevolent climate gives distinct seasonal character to this area ...’ [endquote].

• [quote]: ‘Abundant natural resources with benevolent climate is the primary source of this historical prosperity ...’ [endquote].

Of course, I mean it in much more than a ‘conducive to life’/ ‘conducive to growth’ sense ... oft-times expressed by me as ‘I am swimming in largesse’, for example, so as to convey the super-abundance of life, here, in this pristine paradise which this verdant and azure planet is in actuality. Vis.:

• [Richard]: (...) this actual world, the world of the senses, is indeed characterised by benevolence and benignity (there is neither cruelness nor horrors in actuality). However, in the real world, the world of the psyche, any such kindly disposition – as in being well-disposed, bountiful, liberal, bounteous, beneficent (aka benevolent) and being favourable, propitious, salutary (aka benign) – being not readily apparent, as in directly experienceable, requires naiveté for its intellectual ascertainment.

I am, of course, using the word ‘kindly’ in its Oxford Dictionary ‘acceptable, agreeable, pleasant; spec. (of climate, conditions, etc.) benign, favourable to growth’ meaning ... and which I generally express by saying I am swimming in largesse.

For example:

• [Co-Respondent]: ‘In the PCE, there is a clear sense that something of momentous importance is happening, at least it seemed that way for me. The excellence experience, if not labelled such, might seem to be an experience of exceptional clarity and lucidity. With the PCE, words like bounteousness, bursting, pouring forth, vibrant, clear, alive, animate, come to mind.

• [Richard]: ‘The words ‘exceptional clarity and lucidity’ strikes me as being a very good description of the distinction when compared with ‘bounteousness, bursting, pouring forth’ and so on as I am swimming in largesse’. (Actual Freedom Mailing List, Gary, 15 August 2000)

Or even more specifically:

• [Co-Respondent]: ‘Does this [allowing a PCE to happen] take nerves of steel?

• [Richard]: ‘No, apart from spontaneous PCE’s (most common in childhood) it takes happiness and harmlessness: where one is happy and harmless a benevolence and benignity that is not of ‘my’ doing operates of its own accord ... and it is this beneficence and magnanimity which occasions the PCE.

The largesse of the universe (as in the largesse of life itself), in other words’. (Actual Freedom Mailing List, No. 44d, 30 September 2003)

In short: I do not use the words benevolent/ benevolence and benign/ benignity as antonyms to the words malevolent/ malevolence and malign/ malignity (such as to require reconciliation) as the latter exists only in the human psyche. (Actual Freedom Mailing List, No. 25j, 9 February 2006)

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