September 26 2025

KUBA: Yes I can 100% remember those kind of instances, in fact I was thinking about this yesterday, that the good/bad feelings are identity enhancing, whereas in the direction of felicity and innocuity ‘I’ as ‘self’ become more and more… irrelevant? it’s like the good/bad feelings draw a deeper and harder boundary to ‘me’ as ‘self’, whereas with those felicitous feelings ‘I’ am almost as if slowly being rubbed out, of course never quite but it can lead to a marked diminishment in that feeling of separation.

So yes I can experience times when ‘I’ am being far less ‘self’-centric and it is always wonderful when it happens. But is this altruism? Or is your point that it can lead to where altruism can be activated?

VINEETO: Hi Kuba,

Softening the boundaries of ‘me’ allows you to consider everyone, who is not ‘me’, else why even contemplate an altruistic act.

Remember the long correspondence Richard had with Srinath regarding real-world compassionate/ non-compassionate caring and near-actual caring, which I recently recommended to you?

• [Vineeto]: “The key component for both of us had been caring, a caring as close to an actual caring as an identity can muster. [...] my caring for him meant whittling away my identity as much as possible in order to give him *(and me)* the intimacy *we both* yearned for”. [emphases added]. (Direct Route, James, 17 January 2010).

• [Vineeto]: “I sat in this group, as one of many, and my sole interest was that everyone present *(including me as one of those present)* enjoyed themselves/ obtained the maximum benefit from our meeting”. [emphasis added]. (Direct Route, James, 16 January 2010).

Richard: Thus the “caring as close to an actual caring as an identity can muster” that Vineeto wrote about (as quoted by Claudiu much further above) – which appears to have become known as a ‘near-actual caring’ these days – is self-evidently a caring which prioritises an actual happiness over an affective happiness any day of the week (else it be a gussied up real-world caring masquerading as a caring which is as close to an actual caring as an identity can muster). (Richard, List D, Srinath2, 28 July 2016).

Perhaps a refreshing of this – and the follow up – correspondence on that page is helpful for you to recognize the correlation of being harmless, considerate, kind, gentle, generous, magnanimous, friendly, and therefore less ‘self’-centric and self-absorbed, and thus able to, and interested in, an increasing caring and inter-personal intimacy to the point of an acutely-empathic caring (equivalent to a near-actual-caring), which for ‘Vineeto’ motivated ‘her’ altruistic action.

Perhaps it’s also worth emphasising that being out-from-control is epitomized by a complete absence of self-centredness –

Richard: 3. Due to ‘her’ naďve intent to be as intimate and without prejudice as possible – which, in conjunction with the absence of self-centredness/ self-centricity that is part-and-parcel of being out-from-control had resulted in the actualism method segueing into the actualism process – ‘her’ cheerful and thus willing concurrence allowed pure intent to dynamically pull ‘her’ evermore unto ‘her’ destiny. (Hence the “dynamic, destinal virtual freedom” nomenclature). [Emphasis added]. (Richard, List D, Srinath2, 13 August 2016).

Point 4, 5 and 6 should complete the understanding for you how it is all related (if possibly without becoming a concept).

KUBA: So I seem to be a little confused here… Richard has written that altruism sets in motion a process which leads to ‘my’ self-immolation and you have written to me that once altruism is activated it can be all over in an instant.

Is it that as ‘I’ become less and less ‘self’-centric as an ongoing modus operandi that ‘I’ invite a situation where altruism is activated and ‘I’ am extirpated OR is it that “keeping the window open” of this ongoing progression into being less and less ‘self’-centric is altruism in operation, that this is the process which will lead to ‘my’ demise?

VINEETO: Being “less and less ‘self’-centric” is not altruism, it is thinning out the dominance of ‘me’ in order to allow the universe to live me. Altruism is a single act which leads to ‘my’ demise. ‘Vineeto’ didn’t even think about altruism at the end, it just happened when all fell into place.

Or to put it another way, you can’t think your way out of existence.

There is no either-or, the only process is as Geoffrey put it so brilliantly –

Geoffrey: When one knows what it is one wants, and when one knows what it is one must sacrifice, then only the sensible action remains.

I simply suggested an experiential approach the way ‘Vineeto’ experienced and utilized it.

KUBA: Also is it possible to altruistically set the process in motion and then to obstruct it from completion? Furthermore is that what I have been doing by magically finding another ‘problem’ each time?

VINEETO: Yes, having read all of what you have written so far, this is entirely possible.

But then again, dealing with your objection to physical death one day, and giving up your dream of your soul’s immortality was certainly a necessary beneficial process.

Cheers Vineeto (Actualism, Actualvineeto, Kuba10, 26 September 2025a).

March 24 2026

VINEETO: Yes, when you have fully grasped “the totality and irrevocability of ‘my’ demise” there will be no doubts left. No phoenix can rise from the ashes – there won’t be any ashes.

I read Srinath becoming-free-report again and this part stood out –

Srinath: That night I stood in the balcony knowing that something was required to convince me to let go of the controls. I kept thinking about that last piece of pizza that was me and what the reason could there be to ‘die’? It seemed like I was hanging on by a very thin thread that stayed firmly in place. At that point I saw my girlfriend lying on the couch and once again I could see that what was separating us was ‘me’. I went out to the balcony and looked down and saw some people walking. I could see that even though everything was nearly perfect that last little bit of ‘me’ was there separating myself from everyone else on this planet and spoiling perfection. The spoonful that weighed a tonne. ‘I’ would roar back into full existence creating havoc for this body and every body, given half a chance. I had to ‘die’ so that this body and every other body could live peacefully. I would need to truly die. The enormity of this dawned on me suddenly like it never had before. The enormity of what I had to give up. It took my breath away. Suddenly I felt a twinge of sadness that emerged from me like a thin pungent streak. But it cut-off abruptly as if in mid-air, still-born.

Nothing else happened.

It was all over in about 2 seconds. (Becoming Free Reports, Srinath)

KUBA: Hmm it’s quite fascinating, it seems to me that I have had glimpses of this, especially the past week or so there has been times with that kind of experiencing, where it seems it could have happened at any moment. BUT there was always this sense of choice, that I could go this way or that way, rather than it being an inevitability, which I presume is where the enormity of it can be fully grasped.

VINEETO: Ha, don’t postpone the exploring the enormity of the fact that you will need to cease ‘being’ in your totality because at present you don’t experience “it being an inevitability”. Again, it is in your hands how much you allow ‘self’-immolation to become an obsession as Srinath described it well in the lead-up to his own event –

Srinath: I was getting more and more obsessed with my ending. I was like an excited kid with a new video game! Self-immolation was the first thing I thought about in the morning and the last thing at night. I began to feel ever more strongly that I was on the brink of something. I was revving up my desire and then revving it up some more to paraphrase Richard. On the 29/10/18 I had a spectacular and very vivid dream that I had become actually free. I woke up in bed at 3am right after and felt clear and wondrous, with no trace of ‘me’ that I could discern. In retrospect this was obviously a PCE but I wanted to be free so badly I ended up twisting it into an ASC. I thought maybe this could be the first ever case of someone self-immolating in a dream... I mean who’s to say! Lol. I had been here before though and smelled a rat. I was able to get myself out of it quickly. Rather than dissuade me, I took the dream as a good omen. It seemed that my entire psyche was in alignment with the goal. It fuelled my determination even more. I resolved to bust through any number of false doors if need be, until I found the genuine one-way door marked self-immolation.

I spend the days prior to the event, wondering about self-immolation constantly and this preoccupation brought about a change to the atmosphere around me. I was constantly in a state of excellence, but there was also this sense of imminence of what was about to happen and that was very thrilling. I really want to keep ‘me’ in my sights at all times. I didn’t need any more PCE’s. I had more than enough of these. No wriggling out and trying to buy time. Richard had said that I needed to want it like nothing before. (Becoming Free Reports, Srinath)

KUBA: The words “it could happen” means that ‘I’ still have a choice, some wiggle room, and where there is wiggle room, ‘I’ wiggle out!

Reading Srinath’s words, ‘he’ had no choice at that pivotal moment of seeing – “I would need to truly die. The enormity of this dawned on me suddenly like it never had before. The enormity of what I had to give up. It took my breath away.”

VINEETO: You do realise, do you, that Srinath had no choice because he gave himself no longer a choice? He wanted it so totally (“I wanted to be free so badly”) that there was no question of backing out again, and even a PCE-come-ASC could not divert him from his destiny.

It seems to me that unless you put all your eggs in one basket and thus increase the intensity of wanting it like you never ever wanted anything before, you’ll be dilly-dallying until your hair go grey.

KUBA: Indeed it looks that for altruism to be activated there can be no choice left for ‘me’, only the seeing which triggers “immediate and irrevocable action”.

It is as if ‘I’ have been progressively removing the various choices, that is the very aspect of approaching ‘my’ destiny, but there is still currently some wiggle room left, and so ‘I’ can go on for a little longer.

VINEETO: It sounds like you are merely theorizing when you say “it looks that” and “it is as if” and that you have not yet fully engaged in finding the definite answer. This was the question ‘Richard’ asked ‘himself’ back in 1981 – it gave ‘him’ the courage and stamina and persistence to go all the way –

Alan: Am ‘I’ really willing to sacrifice ‘my’ self to allow this to happen?

Richard: The question that the ‘I’ that was inhabiting this body back in 1981 asked was: ‘what am I saving myself for’?

Alan: And yet, ‘I’ know it is inevitable, if I am to fulfil my destiny.

Richard: Aye, to escape one’s fate and achieve one’s destiny is what one is alive for: being here – now – is the very reason one was born.

Alan: As you said in one of your posts (approximately), it is an irresistible pull, a momentum and impetus which is not of ‘my’ doing.

Richard: Yes, once altruistically set in motion, a momentum happens of its own accord. One knows, from the perfection of freedom from the human condition as evidenced in the PCE, that it is possible to live the actuality which is already always here.

What ‘I’ do is unreservedly allow ‘my’ eventual demise to occur ... pure intent, born out of the connection between one’s inherent naiveté and the perfection of the infinitude of this physical universe, will provide one with the necessary intestinal fortitude.

And once embarked upon the wide and wondrous path to an actual freedom, you are not on your own: this perfection is with you all the way ... but if you waver, you are indeed doing it on your own ...’. [Emphases added]. (Richard, Actual Freedom List, Alan-b, 13 December 1999).

Cheers Vineeto (Actualism, Actualvineeto, Kuba13, 22 March 2026).

May 6 2026

KUBA: … it would be a more correct metaphor to say that ‘I’ am in a greenhouse, with that wondrous quality being all around, as in a 360. And the ‘boundaries’ of the greenhouse are not solid but rather porous, …

KUBA: Oh and as were at it let me mention another thing which could well be another illusion generated by ‘me’ but it is interesting nevertheless.

So I experienced this as 2 completely different things, one being ‘me’ jumping from illusion to illusion and the other being ‘my’ dissolution which reveals the already always existing actuality.

VINEETO: Hi Kuba,

(...)

Unless one takes fully on board, that ‘I’ have to die in ‘my’ entirety you are liable to jump from "illusion to illusion", every one more ‘real’ than the previous. "That self-immolation is" not "when those boundaries which give ‘me’ ‘my’ very real existence are dissolved" because ‘you’ have not yet given permission for that to happen. "Those boundaries" do not dissolve of their own accord, the instinct for ‘self’-preservation is too strong. The passion for individual survival is surpassed only by the passion for species survival – hence altruism is essential. Even though you say you "experienced this as 2 completely different things" both alternatives were illusions.

It may be opportune to again fully contemplate this –

Richard: To put it bluntly: ‘you’ in ‘your’ totality, who are but a passionate illusion, must die a dramatic illusory death commensurate to ‘your’ pernicious existence. The drama must be played out to the end ... there are no short-cuts here. The doorway to an actual freedom has the word ‘extinction’ written on it. This extinction is irrevocable, which eliminates the psyche itself. When this is all over there will be no ‘being’ at all. Thus when ‘I’ willingly self-immolate – psychologically and psychically – then ‘I’ am making the most noble sacrifice that ‘I’ can make for oneself and all humankind ... for ‘I’ am what ‘I’ hold most dear. It is ‘my’ moment of glory. It is ‘my’ crowning achievement ... it makes ‘my’ petty life all worth while. It is not an event to be missed ... to physically die without having experienced what it is like to become dead is such a waste of a life. (Richard, List B, No. 13, 26 May 1999)

And this –

Srinath: That night I stood in the balcony knowing that something was required to convince me to let go of the controls. I kept thinking about that last piece of pizza that was me and what the reason could there be to ‘die’? It seemed like I was hanging on by a very thin thread that stayed firmly in place. At that point I saw my girlfriend lying on the couch and once again I could see that what was separating us was ‘me’. I went out to the balcony and looked down and saw some people walking. I could see that even though everything was nearly perfect that last little bit of ‘me’ was there separating myself from everyone else on this planet and spoiling perfection. The spoonful that weighed a tonne. ‘I’ would roar back into full existence creating havoc for this body and every body, given half a chance. I had to ‘die’ so that this body and every other body could live peacefully. I would need to truly die. The enormity of this dawned on me suddenly like it never had before. The enormity of what I had to give up. It took my breath away. [Emphasis added]. (Srinath, Becoming Free Report).

I am not saying this to scare you but to point out a way out of those obviously persistent illusions that you can take your ‘self’ with you into an actual freedom through some "porous boundaries".

There is also this report from Claudiu to you about his visit to Geoffrey –

Claudiu: Basically the way he put it is, what will happen in the universe if I physically die? Essentially nothing except this body is dead (most of it will continue as-is). And the point is that the only difference with self-immolating rather than dying, is that there is a body that will continue being conscious (and not fall into a coma or whatever). But for me it will be exactly the same as if the body physically died, no difference whatsoever for me – total extinction. That put the notion to rest that I would continue in any way after self-immolating.

He also really impressed upon me just how significant this is. It’s not kid stuff. It’s not a playground ride or a roller coaster where you get on it then come back and get off and you’re back to where you were. It is a one-way ride with no return ticket. So long as the enormity of it is not grasped – to which fear and dread are a normal response – then it’s still just being on the playground ride.

Only once this is grasped then can the decision be made to take the leap and continue anyway (otherwise you’re just imagining yourself to be on a cliff but you’re really on a flat ground, and you don’t see the edge to jump off of but only think you do). So you have to actually get to the edge of the cliff (seeing the enormity of the extinction) and only then you can decide to jump.

And that decision to jump, self-immolation doesn’t happen right then – it takes a little longer, which is the final, constantly-accelerating, out-from-control process which Geoffrey experienced for about a week. But he said the experience after jumping is one of constantly accelerating, and also no dread afterwards, the dread part ("wall of fear") only happens before.

Whether there are different flavours of out-from-control that we have been experiencing or they are different things entirely, and/or figuring out what to call all this, could be an interesting exercise, and maybe of value later, but for now whatever it is, it’s clear we hadn’t done that jump Geoffrey talked about here off the cliff. [Emphasis in original]. (Actualism, Others, Claudiu-Geoffrey Report, 30 May 2025).

When you genuinely and sincerely face this very fact that I will have to die, then such illusionary notion that you live in a luscious greenhouse with "rather porous" boundaries is no longer possible. To say it for emphasis, there is no connection at all between the real world and the actual world. To kid yourself that the boundaries are "rather porous" is only postponing your destiny.

To put is another way – sincerity (and ruthless honesty with yourself) is the key to naiveté, and the actualism process can only take over when one has "given oneself prior permission to have one’s life live itself (i.e., sans the controlling doer), and a different way of being comes about (i.e., where the beer is the operant) – whereupon a thrilling out-from-control momentum takes over and an inevitability sets in – whereafter there is no pulling back (hence the reluctance in having it set in motion) as once begun it is nigh-on unstoppable." (Richard, List D, Claudiu4, 28 January 2016).

As long as there is any aspect of ‘you’ wanting to existentially avoid the fact that ‘you’ have to die, to disappear/ to ‘self’-immolate/ to vanish without a trace, in order for the actual world to become apparent, you will be reduced to grasping at various "doomsday straws" in the face of the essential insecurity of being a contingent ‘being’.

Cheers Vineeto (Actualism, Actualvineeto, Kuba13, 6 May 2026).

May 21 2026

KUBA: Hi Vineeto,

And now your reply has highlighted exactly that this is what I have been ‘being’, I haven’t seen this part of how ‘I’ tick before, not this clearly/ totally anyways. Of course, all ‘beings’ are narcissistic by nature (and thus susceptible to self-aggrandisement), whether this is more in me (for whatever reason), perhaps, mainly though I now acknowledge that this is indeed how ‘I’ tick. Actually the various components of ‘my’ persona I can see how they all coagulated under this intrinsic narcissism. And it also makes it clear why ‘I’ as the ‘controller’ always return, ‘I’ return to claim ‘my’ credit, to feed back into the story that is ‘me’ etc. It also makes it clear why ‘I’ am not willing to maintain a connection to pure intent, because with that narcissism ‘I’ am looking for something that circles right back to ‘me’, in one way or another.

ANDREW to Kuba: Hmm, as an expert on cringe, and will definitely wake up tomorrow and say “why? Why did I post?” It’s not really narcissism that holds us back. That’s really just normal “selfing”.

VINEETO: Hi Andrew,

So Kuba’s post was a bit too close to the bone for you, was it? You had to step in and offer sympathy, saving a fellow-identity from taking the ultimate step by giving him disinformation regarding altruism and pull ‘him’ back to the shallow end of the pool where ‘you’ reside, albeit cringing.

Perhaps some relevant quotes from the AFT can fill the significant gaps in your understanding about altruism –

Richard: ... I was just making the point that, although it is hypothetically correct that the elimination of the instinctual passions would be the elimination of ‘I’/‘me’, it does not work that way in practice (for reasons such as already explained). Not only is it dangerous it is an impossibility ... only altruistic ‘self’-immolation will do the trick.

James: You are making a distinction between ‘I/me’ eliminating itself and it being done altruistically.

Richard: No, I am more making the point that only altruism – self-sacrificial humanitarianism – will provide the enormous energy necessary for ‘self’-immolation ... the instinct for individual survival is only exceeded by the instinct for group survival.

It takes a powerful instinct to overcome a powerful instinct.

James: I can’t readily see how this can be done altruistically without it still being done by the ‘I/me’.

Richard: Indeed not ... it is just that, at root, altruism is a more powerful instinct than narcissism.

James: I can pretend that I am doing it unselfishly but I don’t see how I can truthfully even start the process altruistically.

Richard: As it is ‘me’ who desires peace it can hardly be called an unselfish desire ... thus no pretence is necessary.

James: Ok, it might be possible by seeing that I am doing it for this body and everybody but I am really doing it for ‘I/me’ at least in the beginning.

Richard: When ‘I’ see that ‘I’ am as mad and as bad and as sad as anyone else instinctually driven it is actually impossible to say that ‘I’ am doing it for ‘me’ alone ... the repercussions of such an event are vast beyond belief. (Richard, List B, James3, 28 October 2002a).

*

Richard: To die means to die (extinct means not exist) ... to die does not mean to continue to be in existence and ‘be attent to the totality’. ‘My’ question was: How on earth am ‘I’ to do this?

Respondent: Elaborate this...

Richard: Given that ‘I’ knew, via direct experience, that ‘I’ could never, ever become perfect or be perfection ... then the only thing ‘I’ could do – the only thing ‘I’ had to do – was die (psychologically and psychically self-immolate) so that the already always existing perfection could become apparent. So when I asked (as an open question) ‘how do ‘I’ do it?’ the essential character of the perfection of ‘the physical infinitude’ of this material universe was enabled by ‘my’ concurrence. [Emphasis added]. (Richard, List B, No. 34a, 7 June 1999).

*

Richard: If you do not find voluntary ‘self’-sacrifice by ‘I’/‘me’ (who is the root cause of all the wars and murders and rapes and tortures and domestic violence and child abuse and suicides and the such-like) to be noble, to be an altruistic offering, a philanthropic contribution, a generous gift, a charitable donation, a magnanimous present for the human race ... then I guess you would not be willing to cheerfully devote and give over your ‘being’ as a humane gratuity, an open-handed endowment, a munificent bequest or a kind-hearted benefaction for the benefit of each and every body, eh? (Richard, List B, No. 12g, 19 June 2000a).

There is more, which you can find in Richard’s selected correspondence on altruism.

ANDREW to Kuba: Richard wrote about it being a type of megalomania needed to really go all the way. The abandon of not being ashamed anymore. The naked and unbridled going for it, in the sense of “who am to say all the saints and saviours are wrong?!”

VINEETO: Before you advise yourself or anyone else of “not being ashamed anymore” please note that this was only done, and can only be done safely, with the utterly fundamental proviso that pure intent be dedicatorily in place – as an overriding/ overarching life-devotional goal which takes absolute precedence over all else. Besides, it was not “a type of megalomania” but the utmost confidence in the evidence of the PCE and the pure intent derived from that. He did describe being enlightened as a megalomaniacal state of being but emphasised again and again that nobody should follow in his footsteps in that regard.

ANDREW: One thing that has always puzzled me is why “altruism” was named as a necessity, when none of the reports ever had an overall theme of it.

Only [No. 15, List D] and Srinath had anything close to such a report. [No. 15, List D] saw that it was ‘he’ making trouble at work. Srinath saw that ‘he’ could “roar back into life and wreak havoc”.

VINEETO: Your summary of the way an actual freedom eventuates – watered-down beyond recognition into a sequence of apparent trivialities – reads very similar to what you opined 13 years ago –

Andrew: “(...) if ‘hippy’ ideals are the bulk of ones knowledge base, your freedom will look quite ‘hippy’. Nothing wrong with that, but it won’t be everyone’s cup of chai. You[r] historical statement essentially *reads to me like a failed hippy experiment*. So what?. I bet Richard has stubbed his toe and misplaced his shorts now and then as well...”. [emphasis added]. (25 June 2013).

ANDREW to Kuba: I think that your best bet is just stop posting, and do your own thing. Narcissism is just normal people stuff. Cringe is just normal. I know you can go all the way. You do as well.

VINEETO: I am curious, are you intending to spend the rest of your life the way you are because it’s “just normal people stuff” like narcissism and self-centricity and having a “cringe” is being “just normal”, without ever contemplating that there is a far superior way to live life and how to imitate the actual?

This kind of palliative advice and attitude is exactly what keeps humanity enthralled in misery and mayhem.

To explain, in case you missed it – when one fellow human being has the perspicacity and courage to recognize the utter rottenness of ‘me’ at the core of my ‘being’, which perspicacity can give him the necessary courage to ‘self’-immolate, and then you step in consolingly saying it’s “just normal selfing”, don’t worry but “you can go all the way” – isn’t that smothering the very intent to do something about the rotten human condition in oneself?

Now, where do you suppose the impetus and intent arises from to agree to ‘my’ irrevocable demise if not from the experiential understanding that ‘I’ am rotten to the core? Especially as you depicted an actual freedom just accidentally occurring and neither Richard nor Peter and Vineeto had supposedly ever any intention of doing something for the benefit of this body, that body and everybody? It just happened by accident?

If becoming actually free was such a minor accidental event, why do you think Richard wrote this –

Richard: Thus I find myself here, in the world as-it-is. A vast stillness lies all around, a perfection that is abounding with purity. Beneficence, an active kindness, overflows in all directions, imbuing everything with unimaginable fairytale-like quality. For me to be able to be here at all is a blessing that only ‘I’ could grant, because nobody else could do it for me. I am full of admiration for the ‘me’ that dared to do such a thing. I owe all that I experience now to ‘me’. I salute ‘my’ audacity. And what an adventure it was ... and still is.

These are the wondrous workings of the exquisite nature of life – who would have it any other way? [Emphasis added]. (Richard, List B, No. 31, 7 March 1998).

If Richard had listened to your kind of advice that it’s “really just normal selfing”, ‘he’ would have never discovered an actual freedom, the Actual Freedom website would not exist nor would you be able to post on this forum.

Also, how do you know that “it’s not really narcissism [i.e. selfism] that holds us back”? Do you know experientially what it is that holds you back from starting the process of freeing yourself from the human condition? When you say to Kuba “I know you can go all the way”, what is your experiential suggestion how one should proceed apart from “just stop posting, and do your own thing”? Can you vouch for the success of your advice from your own experience? By having removed altruism from the process of becoming actually free you really have nothing left to offer.

No wonder you cringe when you write this stuff.

Cheers Vineeto (Actualism, Actualvineeto,Andrew4, 21 May 2026).

June 18 2026

VINEETO: Here is something Richard explained to Rick, which may be of use for inspiration and delightful vivifying contemplation (I am aware that I have sent a quote on the same topic to Kuba in May this year (Actualvineeto, Kuba13, 12 May 2026) –

Rick: The part where you said, ‘the direct route being opened by Peter and Richard ... *via a personified pure intent becoming immanently accessible*’: Would you mind re-wording that last bit?

Richard: G’day Rick, Sure ... first and foremost, as I am using the word immanently in its ‘existing or operating within; inherent’ meaning, then what I am indicating is that pure intent is no longer only accessible outside of the human condition (via a PCE) but nowadays also from within it (i.e., as a feeling ‘being’). (Richard, List D, Rick, 28 May 2013).

I wish you both profound enjoyment in the “exhilarating and destinal” adventure you have embarked on. (Actualvineeto, Kuba14, 17 June 2026a)

JAMES: Thank you Vineeto, I want to do it for ‘you’, for ‘me’ and for ‘everybody’.

VINEETO: Hi James,

These words are music to my ears. Ever since I came to this forum and had correspondence with you, I have noticed the glimmering of a spark of activated pure intent but it never quite lit up like now. This alive activated connection to pure intent when it is alive and activated needs encouraging and maintaining against a habit of a life-time sitting back and bowing out. Now you know that you need to want an actual freedom with all your ‘being’, like you said to Kuba –

James: Want is coming up. I need to want it like I have never wanted anything.

It is possible with a little persistence and remembrance to grow into your full-blooded endorsement.

Richard: The act of initiating this ‘process’ is altruism, pure and simple: it is a rather curious decision – a decision the likes of which has never been made before nor will ever be made again – that it is imperative it be ‘me’ who will evince the final and complete condition which will deliver the goods so longed for by humanity for millennia ... whereupon that thrilling momentum takes over and one realises one has embarked already (and once that impetus gets going one cannot ‘un-set’ the pace).

There is no pulling back – which is why most people do not want to set it in motion – because once one has started one cannot stop. It is a one-way trip – that is the thrilling part of it – and with application and diligence and patience and perseverance, born out of the pure intent garnered from the PCE, the exposure of the inner workings of one’s psyche (which is the human psyche) will readily occur in the course of everyday events due to ‘my’ concurrence ... one cannot help but become fascinated for this means the end of the predicament which humankind has been agonising over for aeons.

Any reluctance to become fascinated is because of the ‘no turning back’ aspect.

After fascination comes obsession wherein one cannot leave it alone any more – or rather it does not leave one alone – and that is when that tempo picks ‘me’ up and ‘I’ am borne along on the adventure of a lifetime as it is inevitable that one is to meet one’s destiny ... it being what one is here for.

An eagerness takes over – one feels alive, vital, dynamic – and things happen serendipitously such that ‘I’ can no longer distinguish between ‘me’ doing it and it happening to ‘me’ ... and this is exhilarating for one is fully doing this business of being alive – doing it here on earth in this lifetime as this body – and it is all happening now of its own accord. This moment is happening and all the while one is doing it the doing is happening of itself ... then one is the experiencing of the happening.

And this is wonderful. (Richard, Actual Freedom List, No. 60, 3 December 2003).

You have nothing to lose and everything to gain … and it is such a sweet, thrilling, enlivening, wondrous journey. You wouldn’t want to miss it for anything.

Cheers Vineeto (Actualism, Actualvineeto, James3, 18 June 2026).

June 19 2026

VINEETO: These words are music to my ears. Ever since I came to this forum and had correspondence with you, I have noticed the glimmering of a spark of activated pure intent but it never quite lit up like now. This alive activated connection to pure intent when it is alive and activated needs encouraging and maintaining against a habit of a life-time sitting back and bowing out. Now you know that you need to want an actual freedom with all your ‘being’, … 

JAMES: Great to hear from you Vineeto. You are spot on in your assessment. There was something that Kuba said that made a difference this time. It made me also want to do it for him and for others and now I also want to do it for you. It is not just for me. It is for everybody.

This is where altruism needs to come in which is what Kuba spoke of and what made me want to do it for others. This is also what Richard said in the quote you posted above which is very timely for me.

VINEETO: Hi James,

I am pleased you understand this vital point of altruism “what Kuba spoke of”.

However before you focus solely onto this point while putting aside everything else, let me remind you how this “life-time habit of sitting back and bowing out” which I mentioned in my last post, comes about and is enabled to continue. Kuba explained it very well, having discovered and understood this trick ‘he’ had played on ‘himself’ –

Kuba: The thing is that this “figment” is all that ‘I’ have ever known and all that ‘I’ have ever ‘been’, it is the entirety of ‘me’ and of ‘my’ life.
Your assessment reduces the enormity of what is at stake for ‘me’ into something between hopeful intellectualisation and dissociation. As in let ‘me’ first create some distance from ‘myself’ and then reduce this ‘self’ placed ‘over there’ into a collection of feelings and beliefs, kept alive only because “we make it so precious”. The end result of this exercise is that ‘I’ will then try to end this mere “figment” by some kind of ‘seeing through’ etc. I know this because I have done this countless times!

But the key question here is just how on earth could the above ever trigger altruism? A self-sacrificial instinct.

James: Good points, I see what you mean. I have taken something with enormous consequences and made it sound like nothing.

To make it trigger altruism I would have to put my all into it which I obviously haven’t done. Thank you for confronting me with that. I now want to dismiss it which is what I have always done but you have inspired me to look deeper. By looking deeper I see why it is called ‘my precious’ which makes it untouchable. It would indeed take altruism to undo it as you said. It is the very thing ‘I am’. [Emphasis added].

You understood when you had read it but this ingrained habit of reduction as described (which most people have) is still operating. Now you have a new term – “altruism” – which you say will “undo” it all. Keep in mind that you are not repeating the same mistake as Kuba described –

Kuba: The end result of this exercise is that ‘I’ will then try to end this mere “figment” by some kind of ‘seeing through’ etc. I know this because I have done this countless times! [Emphasis mine].

Here are more details about altruism for your contemplation –

Rick: Maybe I need to fix my own personal problems first before I can worry about others’?

RICHARD: First of all, the word altruism can be used in two distinctly different ways – in a virtuous sense (as in being an unselfish/ selfless self) or in a zoological/ biological sense (as in being diametrically opposite to selfism) – and it is the latter which is of particular interest to a person wanting to enable the already always existing peace-on-earth into being apparent, in this lifetime as this flesh and blood body, as it takes a powerful instinctive impulse (altruism) to overcome a powerful instinctive impulse (selfism) ... blind nature endows each and every human being with both the selfish instinct for individual survival and the clannish instinct for group survival (be it the familial group, the tribal group, or the national group).

By and large the instinct for survival of the group is the more powerful – as is epitomised in the honey-bee (when it stings to protect/ defend the hive it dies) – and it is the utilisation of this once-in-a-lifetime gregarian action which is referred to when I speak of an altruistic ‘self’-immolation or ‘self’-sacrifice, in toto, for the benefit of this body and that body and every body.

It has nothing to do with becoming [quote] ‘less selfish and more concerned about others’ [endquote] as human beings are all in the same boat in regards the human condition – no one is better off than another, at the core of their being, or worse off than someone else – and everything to do with wanting, with all of one’s being, to bring to an end, once and for all, the inherent suffering which epitomises human nature. Viz.:

• [Richard]: ‘... one has to want to be free from the human condition like one has never wanted anything before. Because unless one is vitally interested in peace on earth one will never even begin to free the crippled intelligence from the debilitating passions bestowed by blind nature. Yet becoming vitally interested is but the preliminary stage, because until one becomes curious as to whether what is being written here about genetic inheritance can be applied to themselves, only then does the first step begin. For it is only when one becomes curious about the workings of oneself – what makes one tick – is that person participating in their search for freedom for the first time in their life. This is because people mostly look to rearranging their beliefs and truths as being sufficient effort ... ‘I’ am willing to be free as long as ‘I’ can remain ‘me’. In other words: their notion of freedom is a ‘clip-on’.
Then curiosity becomes fascination ... and then the fun begins to gain a momentum of its own. One is drawn inexorably further and further towards one’s destiny ... fascination leads to commitment and one can know when one’s commitment is approaching a 100% commitment because others around one will classify one as ‘obsessed’ (in spite of all their rhetoric a 100% commitment to evoking peace-on-earth is actively discouraged by one’s peers). Eventually one realises that one is on one’s own in this, the adventure of a life-time, and a peculiar tenacity that enables one to proceed against all odds ensues. Then one takes the penultimate step ... one abandons ‘humanity’.
An actual freedom from the human condition then unfolds its inevitable destiny’. (Richard, List B, No. 45, 14 November 1999).

And:

• [Richard]: ‘... one has to want it like one has never wanted anything else before ... so much so that all the instinctual passionate energy of desire, normally frittered away on petty desires, is fuelling and impelling/ propelling one into this thing and this thing only (‘impelling’ as in a pulling from the front and ‘propelling’ as in being pushed from behind). There is a ‘must’ to it (one must do it/ it must happen) and a ‘will’ to it (one will do it/ it will happen) and one is both driven and drawn until there is an inevitability that sets in. Now it is unstoppable and all the above ceases of its own accord ... one is unable to distinguish between ‘me’ doing it and it happening to ‘me’.

One has escaped one’s fate and achieved one’s destiny’. (Richard, List B, No. 19d, 3 April 2000).

You say you really are only concerned about yourself and your issues ... have you ever desired oblivion? (Richard, AF List, Rick, 4 January 2006).

This might be encouraging as well for what you are aiming for –

Richard: ‘(...) by ‘my’ very nature ‘I’ am defiled; by ‘my’ very nature ‘I’ am corrupt through and through; by ‘my’ very nature ‘I’ am perversity itself. No matter how sincerely and earnestly one tries to purify oneself, one can never succeed completely. The last little bit always eludes perfecting. By ‘my’ very nature ‘I’ am rotten at the innermost core’. (Richard, Actual Freedom List, No. 7, 22 August 1999).

JAMES: Thanks to Kuba and you I now see what I have been missing which is altruism pure and simple as Richard said.

By maintaining a connection to pure intent with the help of altruism my path is clear.

VINEETO: Remember that it is an active dynamic connection to pure intent, where you experience “a genuinely occurring stream of benevolence and benignity that originates in the perfect and vast stillness that is the essential character of the infinitude of the universe”. It is so delicious to experience it that you will be drawn to experience it again and again. Besides, nothing less will do the trick.

You can peruse Richard’s Selected Correspondence, whichever topic fascinates you – reading his words always used to inspire ‘Vineeto’ in ‘her’ intent.

JAMES: Thank you Vineeto for the help you have given me all these years.

VINEETO: You are very welcome, James.

Cheers Vineeto (Actualism, Actualvineeto, James3, 19 June 2026).

June 20 2026

VINEETO: Remember that it is an active dynamic connection to pure intent, where you experience “a genuinely occurring stream of benevolence and benignity that originates in the perfect and vast stillness that is the essential character of the infinitude of the universe”. It is so delicious to experience it that you will be drawn to experience it again and again. Besides, nothing less will do the trick.

JAMES: I have two takeaways from your reply: 1. Pure intent is dynamic and ongoing happening again and again.

VINEETO: Hi James,

Pure intent, an uninterrupted “genuinely occurring stream of benevolence and benignity that originates in the perfect and vast stillness that is the essential character of the infinitude of the universe” and as such not “happening again and again”. It may appear so to you when you switch on and off the connection to pure intent but it is always happening, that’s why Richard described it as “stream”. What is dynamic (i.e. presently active), or not, is your connection to pure intent.

Perhaps for you these are mere words rather than the rememoration of an experience for you?

JAMES: 2. Altruism has two aspects. I am wondering if the one-time altruistic act could happen upon my impending physical death? If so, this could be something to look forward to.

VINEETO: I repeat part of Richard’s quote from the previous message for your elucidation because it looks like you have glossed over it –

Richard: It [altruism] has … everything to do with wanting, with all of one’s being, to bring to an end, once and for all, the inherent suffering which epitomises human nature. Viz.:

• [Richard]: ‘... one has to want to be free from the human condition like one has never wanted anything before. Because unless one is vitally interested in peace on earth one will never even begin to free the crippled intelligence from the debilitating passions bestowed by blind nature. Yet becoming vitally interested is but the preliminary stage, because until one becomes curious as to whether what is being written here about genetic inheritance can be applied to themselves, only then does the first step begin. For it is only when one becomes curious about the workings of oneself – what makes one tick – is that person participating in their search for freedom for the first time in their life. This is because people mostly look to rearranging their beliefs and truths as being sufficient effort ... ‘I’ am willing to be free as long as ‘I’ can remain ‘me’. In other words: their notion of freedom is a ‘clip-on’. (…) [Emphasis added]. (Richard, List B, No. 45, 14 November 1999).

(Richard, Actual Freedom List, Rick, 4 January 2006).

Now you say your “takeaway” is your “wondering” if you could postpone the altruistic act upon your “impending physical death?” Quite demonstrably, you do not yet experience that you “want to be free from the human condition like one has never wanted anything before”, else why ask for reprieve until you physically die. Of course, you can wait as long as you like – after all, it is your life you are living and you are reaping the rewards or paying the consequences of the choices you make. Yet all you get by waiting is more waiting, as now is the moment where it all happens; everything which happens only ever happens now.

Did you take notice that you did exactly what I warned you about –

James: “You are right that I have a life-time habit of sitting back and bowing out”.

There is another reason why it is not only counterproductive but impossible to do what you are wondering about –

Richard: With the absolute certainty/ total absence of choice of the PCE the invocation of destiny (oblivion/ extinction) is the deadly simple and fascinated contemplation of the fact that, as physical death is the end of ‘being’ anyway, it might as well happen sooner rather than later. (The oblivion/ extinction of ‘being’ at physical death is entirely without benefit in regards peace-on-earth whereas the oblivion/ extinction of ‘being’ at this moment in time is entirely beneficial to the host body and of a facilitatory benefit to all other bodies).

The fascinated contemplation – ‘fascinated’ as in a moth to a flame – morphs into a pure contemplation (as in an apperceptivity) upon it becoming startlingly apparent as an experiential actuality that this moment in time has no duration.

What this means, to an identity for whom time moves (as in past/ present/ future), is that the keep-it-safe extinction of ‘being’ (cunningly projected into some future moment) will be happening now when it does take place. (Time has no duration in actuality; now, being eternal, is already always dynamic in that everything happens now; nothing ever happens in past/ present/ future time).

As now is the way, then now is the means; as now is the means, then now is the end ... !Bingo! ... it is no longer possible to distinguish between life being lived and life doing the living as any such cause and effect has vanished without a trace (it never was anyway as time, as in past/ present/ future, has no existence in actuality).

This is ‘my’ moment of glory; this is ‘my’ crowning achievement; this makes ‘my’ petty life all worthwhile; this is ‘my’ most noble sacrifice[1] for ‘I’ am what ‘I’ hold most dear; this is ‘my’ legacy for all humankind; ‘my’ reward is to go blessedly into the oblivion ‘I’ have secretly craved all along.

‘My’ extinction made all this possible.

Regards, Richard.

P.S.: The key-word is: inevitability. [Emphases added]. (Richard, List D, Rick, 3 December 2009).

Footnote [1]:]: ‘My’ most noble sacrifice

‘Voluntary ‘self’-sacrifice means an altruistic offering, a philanthropic contribution, a generous gift, a charitable donation, a magnanimous present; to devote and give over one’s being as a humane gratuity, an open-handed endowment, a munificent bequest, a kind-hearted benefaction.

A sacrifice is the relinquishment of something valued or desired for the sake of something more important or worthy ... it is the deliberate abandonment, relinquishment, forfeiture or loss for the sake of something illustrious, brilliant, extraordinary and excellent.

It means to forgo, quit, vacate, discontinue, stop, cease or immolate so that one’s guerdon is to be able to be unrepressed, unconstrained, unselfconscious, uninhibited, unrestrained, unrestricted, uncontrolled, uncurbed, unchecked, unbridled, candid, outspoken, spontaneous, relaxed, informal, open, free and easy.

As I have remarked before, ‘I’ go out in a blaze of glory’. [Emphasis added]. (Richard, List B, No. 33c, 26 June 2000).

When you read all these carefully chosen expressions for being generous, philanthropic and magnanimous regarding the “most noble sacrifice”, what would be the word for someone who wants to withhold/ postpone such possible generosity, which they at first considered the perfect act to allow to happen, until just shortly before they die so as to hold onto their ‘precious’ until the last moment of real-world time (because “this could be something to look forward to”) but then ask if they would still reap the benefit of the allegedly altruistic experience?

My mind still reels of the cunning ways identities invent to stay in existence and thus avoid paying the price.

Practically speaking, do you find it feasible that after months or years of “sitting back and bowing out” you suddenly can revitalise your connection to pure intent sufficiently to allow to happen what you have postponed all your life?

Besides, this imaginary plan is not viable simply because there would be no benefit whatsoever for this body (which is about to die) nor for that body nor for anybody, and therefore no altruistic motive. It would not be a generous offering for anybody. Viz.:

Richard: The oblivion/ extinction of ‘being’ at physical death is entirely without benefit in regards peace-on-earth …

Here is something for you to consider to do in the meantime –

RESPONDENT: Does it rule out the possibility of man one day finding the elixir of life?

RICHARD: There is no need to even search for an elixir vitae – the very stuff each and every body is comprised of (and each and every thing for that matter) is already always existent – let alone find one.

If you were to hold a hand up before the eyes, palm towards the face, and rotate it slowly through space – all the while considering that the very stuff the hand is comprised of is as old as the universe – whilst looking from the front of the eyes, as it were (and not through the eyes), what is being discussed may very well become apparent as an experiential understanding.

One experience is worth a thousand words. (Richard, Actual Freedom List, No. 66, 19 May 2005).

Cheers Vineeto (Actualism, Actualvineeto, James3, 20 June 2026).