Actual Freedom – Selected Correspondence by Topic

Richard’s Selected Correspondence

On Delight


RICHARD: Appended further below is the e-mail I was referring to, during our discussion yesterday afternoon, in regards to directing all of the affective energy into being the felicitous/ innocuous feelings. Also, here is quote which is particularly relevant: 

• [Richard]: ‘The felicitous/ innocuous feelings are in no way docile, lack-lustre affections ... in conjunction with sensuosity they make for an extremely forceful/ potent combination as, with all of the affective energy channelled into being as happy and harmless as is humanly possible (and no longer being frittered away on love and compassion/ malice and sorrow), the full effect of ‘me’ at the core of ‘my’ being – which is ‘being’ itself – is dynamically enabled for one purpose and one purpose alone.

Plus, I have summarised the way in which the actualism method works in practice as follows (the points numbered 6 and 7 are the ones which are pertinent to what was being discussed): 

• [Richard]: ‘Perhaps the following summary of the way the actualism method works in practice may be of assistance:

1. Activate sincerity so as to make possible a pure intent to bring about peace and harmony sooner rather than later.
2. Set the standard of experiencing, each moment again, as feeling felicitous/innocuous to whatever degree humanly possible come-what-may.
3. Where felicity/innocuity is not occurring find out why not.
4. Seeing the silliness at having those felicitous/innocuous feelings be usurped, by either the negative or positive feelings, for whatever reason that might be automatically restores felicity/ innocuity.
5. Repeated occurrences of the same reason for felicity/innocuity loss alerts pre-recognition of impending dissipation which enables pre-emption and ensures a more persistent felicity/innocuity through habituation.
6. Habitual felicity/ innocuity, and its concomitant enjoyment and appreciation, facilitates naïve sensuosity ... a consistent state of wide-eyed wonder, amazement, marvel, and delight.
7. That naiveté, in conjunction with felicitous/ innocuous sensuosity, being the nearest a ‘self’ can come to innocence, allows the overarching benignity and benevolence inherent to the infinitude this infinite and eternal and perpetual universe actually is to operate more and more freely.
8. With this intrinsic benignity and benevolence, which has nothing to do with ‘me’ and ‘my’ doings, freely operating one is the experiencing of what is happening ... and the magical fairy-tale-like paradise, which this verdant and azure earth actually is, is sweetly apparent in all its scintillating brilliance.
9. But refrain from possessing it and making it your own ... or else ‘twill vanish as softly as it appeared.

Incidentally, here is that very last paragraph (deliberately placed there for obvious reasons) in ‘Richard’s Journal’ which I was referring to: 

• [Richard]: ‘Delight is what is humanly possible, given sufficient pure intent obtained from the felicity/ innocuity born of the pure consciousness experience, and from the position of delight, one can vitalise one’s joie de vivre by the amazement at the fun of it all ... and then one can – with sufficient abandon – become over-joyed and move into marvelling at being here and doing this business called being alive now. Then one is no longer intuitively making sense of life ... the delicious wonder of it all drives any such instinctive meaning away.
Such luscious wonder fosters the innate condition of naiveté – the nourishing of which is essential if fascination in it all is to occur – and the charm of life itself easily engages dedication to peace-on-earth. Then, as one gazes intently at the world about by glancing lightly with sensuously caressing eyes, out of the corner of one’s eye comes – sweetly – the magical fairy-tale-like paradise that this verdant earth actually is ... and one is the experiencing of what is happening.
But refrain from possessing it and making it your own ... or else ‘twill vanish as softly as it appeared. (page 287, ‘Richard’s Journal’, Second Edition; ©2004 The Actual Freedom Trust).


VINEETO: Richard gave a wonderful description on how to induce a peak-experience: ‘To get out of ‘stuckness’ one gets off one’s backside and does whatever one knows best to activate delight. Delight is what is humanly possible, given sufficient pure intent obtained from the felicity/ innocuity born of the pure consciousness experience, and from the position of delight, one can vitalise one’s joie de vivre by the amazement at the fun of it all ... and then one can – with sufficient abandon – become over-joyed and move into marvelling at being here and doing this business called being alive now. Then one is no longer intuitively making sense of life ... the delicious wonder of it all drives any such instinctive meaning away. Such luscious wonder fosters the innate condition of naiveté – the nourishing of which is essential if fascination in it all is to occur – and the charm of life itself easily engages dedication to peace-on-earth. Then, as one gazes intently at the world about by glancing lightly with sensuously caressing eyes, out of the corner of one’s eye comes – sweetly – the magical fairy-tale-like paradise that this verdant earth actually is ... and one is the experiencing of what is happening. But refrain from possessing it and making it your own ... or else ‘twill vanish as softly as it appeared.

RESPONDENT: I have a bit of trouble summoning up delight (as Richard suggests), as it seems imaginary, as opposed to the release that comes with facing issues. That is still under consideration though.

RICHARD: The first sentence of above paragraph is specifically designed to get one out of ‘stuckness’ ... it is not intended as an on-going way of living life. It is a short, sharp shock of attention – a ‘kick-start’ in the jargon – to counteract the ‘I didn’t ask to be born’ resentment that caused the stuckness in the first place. Another ‘wake-up jab’ (which makes use of any remnant of pride) is to ask oneself: ‘I have two choices right now: being happy and harmless or being dull and degenerate ... which way do I sensibly choose to spend this never-to-be-repeated precious moment of living so that I can honestly call myself a mature adult?’

A happy and harmless person has a much better chance of precipitating a PCE ... which is the essential pre-requisite for an actual freedom (otherwise this is all theory). It goes without saying, surely, that a grumpy person locks themselves out of being here ... now.

For a full and comprehensive explication of what this succinct paragraph conveys you may care to access the article: ‘Attentiveness and Sensuousness and Apperceptiveness’ on my Web Page.


RESPONDENT: As such I find myself more and more a wanderer through the world with a small sense of the naiveté and delight that you speak of.

RICHARD: Any sense of naiveté, no matter how small, is to be encouraged ... and the cultivation of naiveté (the closest approximation to innocence a ‘self’ can be) via sincerity is, of course, enhanced by delighting in being alive on this wondrous paradise called planet earth.

In this context delight is the sensuous experience of the thrill that being a flesh and blood body automatically evokes: the delicious (physical) excitation of the senses ... all the senses tingling with utter enjoyment and exhilaration.

My previous companion would describe it as tinkling rather than tingling.


RESPONDENT No. 42: When there is no self, how could there be anger and anguish?

RICHARD: Yes ... that was my very question all those years ago. The saints and sages and seers, who said there was no self, all displayed varying degrees of those emotions grouped under the ‘catch-all’ words malice and sorrow. Most commonly they were subject to anger and anguish (disguised/designated as being ‘Divine Anger’ and ‘Divine Sorrow’ by themselves and their devotees/followers/readers). The question I asked was: Just what is it that is going on in regards the supposed innocence of the saints and sages and seers?

RESPONDENT: Richard, in reading your recent contributions to this list, such as the example above, I am beginning to question whether you and I use certain words, such as ‘emotions’ in the same way. For it seems that perhaps I use that word in a more inclusive sense of which your use is a subset. Perhaps your use is more restrictive / precise. For example when you express that communicating via the internet is great ‘fun’ – I equate fun to have an emotional component. If joy and fun are non-emotional, they also are not machine like nor dead. What do you call that vivifying facet of each breathtaking moment if not emotional?

RICHARD: I appreciate that what you want to discuss is the ‘vivifying facet’ ... for it cuts straight to the nub of the issue. Put simply: sensuousness and its in-built apperceptive awareness is the vivifying facet (the sensate and cognitive faculties). It is the ability to fully enjoy and appreciate being just here – right now – at this moment in eternal time and at this place in infinite space as this flesh and blood body. In this full enjoyment and appreciation is an amazement that all this wondrous event called life is actually happening ... and a marvelling at the perfection of it all.

It is such fun and a delight to actually be here doing this business called being alive.

As for the words I use to describe the qualities of experiencing life, as this flesh and blood body only, it is sobering to come to understand that all of the 650,000 words in the English language were coined by peoples nursing malice and sorrow to their bosom ... hence most of the expressive words have an affective component. When I first began describing my on-going experience to my fellow human beings I chose words that had the least affective connotations ... coining too many new words would have been counter-productive.

Consequently, the etymology of words can be of assistance in most cases to locate a near-enough to being a non-affective base ... the word ‘enjoy’ for example, is linked with ‘rejoice’ which means ‘gladden’ (from ‘glad’ meaning ‘shining’, ‘bright’, ‘cheerful’, ‘merry’). Of course the word ‘joy’ (from ‘enjoy’, from ‘rejoice’, from ‘gladden’, from ‘shining’) is loaded with the affective feeling for most people ... hence I tend to use it in conjunction with ‘delight’ (as in ‘it is such a joy and a delight to be here’). The word ‘delight’, incidentally, comes from the Latin ‘delectare’ (hence ‘delectation’, ‘delectable’) meaning ‘charm’, allure’ ... and so on through all sub-sets of nuance.

It is pertinent to comprehend that dictionaries are descriptive (and not prescriptive as are scriptures) and reflect more about how words came about, how they have changed, and how they have expanded into other words, rather than what they should mean. I tend to provide dictionary definitions only so as to establish a starting-point for communication ... from this mutually agreed-upon base each co-respondent can apply their own specific nuance of meaning to words as are readily explainable and mutually understandable (such as I do with ‘real’ and ‘actual’ and with ‘truth’ and ‘fact’, for example). Generally I can suss out what the other means by a word via its context and both where they are coming from and what they are wanting to establish ... if not I ask what they are meaning to convey.

As for it being ‘great fun’ communicating via the internet ... it is simply marvellous that I can sit here in my lounge-room in a seaside village and have my words be available, and potentially accessible by all 6.0 billion peoples on this planet (‘potentially’ meaning, of course, being given access to computers – such as in internet cafes – and the ability to read and comprehend English), totally free of charge ... and with nary a tree being chopped down in order to do so.

Ain’t life grand!


RESPONDENT: I have experienced some of the sensual delights, but I thought they were just hallucinations. Is this of which you speak?

RICHARD: Sensual delights are most definitely not hallucinations ... they are very, very, earthy. What are hallucinations are the chief characteristics of Enlightenment – ‘Union with the Divine’, ‘Universal Compassion’, ‘Love Agapé’, ‘Ineffable Bliss’, ‘The Truth’, ‘Timelessness’, ‘Spacelessness’, ‘Immortality’, ‘Aloneness’, ‘Oneness’, Goodness’ ... to name but a few.


RICHARD: However, it is even more fun to go hand-in-hand with a fellow human being ... it is actual intimacy in action.

RESPONDENT: Sounds to me like you are having the sexual time of your life, you and Eve, if this is not that state of Love that you have no need for. Richard, do you Really know where you are?

RICHARD: Yes.

As you have explained to me before that you do not read all the E-Mails that come in you may have missed a post of mine to another on the Mailing List. Perhaps this paragraph may go some way towards making it all clearer:

Have you never been deep in a rain-forest ... or any wilderness, for that matter? Have you ever, as you have travelled deeper and deeper into this other world of natural delight, ever experienced an intensely hushed stillness that is vast and immense yet so simply here? I am not referring to a feeling of awe or reverence or great beauty – to have any emotion or passion at all is to miss the actuality of this moment – nor am I referring to any blissful or euphoric state of being. It is a sensate experience, not an affective state. I am talking about the factual and simple actualness of earthy existence being experienced whilst ambling along without any particular thought in mind ... yet not being mindless either. And then, when a sparkling intimacy occurs, do not the woods take on a fairy-tale-like quality? Is one not in a paradisiacal environment that envelops yet leaves one free? This is the ambience that I speak of. At this magical moment there is no ‘I’ in the head or ‘me’ in the heart ... there is this apperceptive awareness wherein thought can operate freely without the encumbrance of any feelings whatsoever.

It is not my ambience nor yours ... yet it is here for everyone and anyone for the asking ... for the daring to be here as this body only. One does this by stepping out of the real world into this actual world, as this flesh and blood body, leaving your ‘self’ behind ... where ‘you’ belong.

This ambience delivers the goods so longed for through aeons.


RESPONDENT: Is there anything on earth other than atoms?

RICHARD: Lots of delight and joy and pleasure and laughter ... it is magical wonderland here where I live.

RESPONDENT: Is all life is made up atoms?

RICHARD: So the physicists say ... now there is a happy and harmless bunch if there ever was!


RESPONDENT: Self-immolation is another separate fact?

RICHARD: Yes ... it requires a rather curious decision to be made: a decision the likes of which has never been made before nor will ever be made again. It is a once-in-a-lifetime determination and takes some considerable preparation because ‘I’, the aggressive psychological entity and ‘me’, the frightened psychic entity will both vanish forever. After ‘my’ close friend’s ‘divine madness’ began to unfold in its inevitable course through ‘parousia’, the first thing ‘I’ did, in January 1981, was to put an end to anger once and for all ... then ‘I’ was freed enough to live in an ad hoc virtual freedom. It took ‘me’ about three weeks and I have never experienced anger since then. The first and crucial step was to say ‘YES’ to being here on earth, for ‘I’ located and identified that basic resentment that all people that I have spoken to have. To wit: ‘I didn’t ask to be born!’

This is why remembering a PCE is so important for success for it shows one, first hand, that freedom is already always here ... now. With the memory of that crystal-clear perfection held firmly in mind, that basic resentment vanishes forever, and then it is a relatively easy task to eliminate anger once and for all. One does this by neither expressing or repressing anger when an event happens that would previously trigger an outbreak. Anger is thus put into a bind, and the third alternative hoves into view, dispensing with the hostility that is a large part of ‘I’ the aggressive psychological entity, and gently ushering in an increasing ease and generosity of character. With this growing magnanimity, one becomes more and more anonymous, more and more selflessly motivated. With this expanding altruism one becomes less and less self-centred, less and less egocentric ... the humanitarian ideals of peace, kindness, caring, benevolence and humaneness become more and more evident as an actuality.

And all this while I asked (as an open question) ‘how do ‘I’ do it?’ (psychologically and psychically self-immolate) ... and the essential character of the perfection of the physical infinitude of this material universe was enabled by ‘my’ concurrence. This enabling is experienced as a ‘pure intent’ running as a ‘golden thread’, as it were, from the purity and perfection of the infinitude to that little-used faculty: naiveté (which is the closest one can get to innocence). Thus the thing is to live, each moment again, a virtual freedom wherein the ‘good’ feelings – the affectionate and desirable emotions and passions (those that are loving and trusting) are minimised along with the ‘bad’ feelings – the hostile and invidious emotions and passions (those that are hateful and fearful) – so that one is free to be feeling good, feeling happy and harmless and feeling excellent/perfect for 99% of the time. If one deactivates the ‘good’ and ‘bad’ feelings and activates the felicitous/ innocuous feelings (happiness, delight, joie de vivre/ bonhomie, friendliness, amiability and so on) with this freed-up affective energy, in conjunction with sensuousness (delectation, enjoyment, appreciation, relish, zest, gusto and so on), then the ensuing sense of amazement, marvel and wonder can result in apperceptiveness (unmediated perception).

Delight is what is humanly possible, given sufficient pure intent obtained from the felicity/ innocuity born of the pure consciousness experience, and from the position of delight, one can vitalise one’s joie de vivre by the amazement at the fun of it all ... and then one can – with sufficient abandon – become over-joyed and move into marvelling at being here and doing this business called being alive now. Then one is no longer intuitively making sense of life ... the delicious wonder of it all drives any such instinctive meaning away. Such luscious wonder fosters the innate condition of naiveté – the nourishing of which is essential if fascination in it all is to occur – and the charm of life itself easily engages dedication to peace-on-earth. Then, as one gazes intently at the world about by glancing lightly with sensuously caressing eyes, out of the corner of one’s eye comes – sweetly – the magical fairy-tale-like paradise that this verdant earth actually is ... and one is the experiencing of what is happening.

But try not to possess it and make it your own ... or else ‘twill vanish as softly as it appeared.


RICHARD: Ask yourself (as an open question) what am I here for?

RESPONDENT: The method is to openly question! Good.

RICHARD: Just so that it is clear what an open question is: an open question is a seminal question. ‘I’ ask the question in such a way that ‘I’ do not just get a carefully thought-out and reasoned answer and be satisfied with that. ‘I’ want an experiential result ... and ‘I’ keep the question burning in the depths of ‘my’ psyche, discarding any intellectual answers (no matter how accurate) that inevitably pop-up in the course of time. And then it happens as a direct result of keeping the question open.

RESPONDENT: So there must be seriousness and a fatigue of seeking escape?

RICHARD: As the goal is peace and harmony – what I describe as being ‘happy and harmless’ – then in no way will seriousness do the trick. Be sincere, yes – utterly sincere – but seriousness ...??

No way ... life is too much fun!


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