November 7 2025

KUBA: Hi Vineeto,

Thank you for your extensive reply.

VINEETO: Just make sure that what you experienced as the “mirificent flavour” is indeed pure intent, the “genuinely occurring stream of benevolence and benignity” and not the previous “connecting to purity”. Is it something which is “irresistibly enticing, it was impossible not to care, it was something that could easily pull ‘me’ all the way to ‘my’ demise without a shred of resistance”?
It is this, the genuine experience of pure intent, which provides the mettle to proceed.

KUBA: Yes that I am sure of, the “mirificent flavour” is far more than just sensate purity, there is actual meaning woven into it, something ultimately precious. And yes, it has the capacity to pull ‘me’ all the way through to ‘my’ end, the goal is so precious that the means are taken care of. Actually yesterday when that seeing – of what sincerity is and what fellowship regard is – was washing over ‘me’ the flavour was there again, it results in a seemingly bottomless appreciation and it can only lead to action.

VINEETO: Hi Kuba,

You are very welcome.

Now that you experienced “what sincerity is and what fellowship regard is”, will you be able to rememorate and representiate the experience without turning it into a pliable concept? You see, I know from ‘Vineeto’s’ experience how cunning ‘I’ am.

KUBA: I think where I have gone wrong (quite severely) in the past is where it concerned blending the above into ‘my’ moment to moment experiencing. What I can see now is that there is actually no way for ‘me’ to enjoy and appreciate this moment of being alive if ‘I’ am not at the very least sincere. Because if ‘I’ am not sincere it means there is something to hide and there are parts of ‘me’ in opposition.

VINEETO: I would go further, saying that even when you are sincere “there is something to hide and there are parts of ‘me’ in opposition” but the good news is that when you are sincere (“being aligned with factuality/ staying true to facticity”) on an ongoing basis you will eventually recognize and acknowledge those still-hidden parts and those which are “in opposition” whenever they surface without pushing them away or justifying their maintenance.

KUBA: This action of hiding and splitting it prevents a clean enjoyment and appreciation. Whatever ‘enjoyment and appreciation’ which is conjured up when not sincere is bound to have good/ bad feelings mixed in, it is not clean and so it will not lead to that “mirificent flavour”. Whereas when being sincere it is as if a straight line to that flavour.

VINEETO: Being sincere simply means being ruthlessly honest, not lying to yourself and sticking to the facts –

Richard: Sincerity is to be in accord with the fact/ being aligned with factuality/ staying true to facticity (as in being authentic/ guileless, genuine/ artless, straightforward/ ingenuous). (Richard, Abditorium, Innocence, #Sincere).

It does not mean it automatically “is as if a straight line to that flavour”.

KUBA: So for now it seems like I have a fun adventure ahead which is to apply the actualism method sincerely (not that doing it insincerely makes any sense lol). Which means that when ‘I’ am not enjoying and appreciating there is something to look at to find out why, and doing so sincerely does away with the hard work and all that other stuff.

VINEETO: Mmh, you might imbue too much into the word “sincerely” – finding out some of the obstacles to being happy and harmless sometimes involves investigating something which you so far have avoided looking at. Finding out all of the obstacles to becoming actually free does sometimes require “nerves of steel”.

*

VINEETO: Thrill perhaps? Or this other word? –

Richard: Incidentally, here is perhaps the ‘fear of/ aversion to’ which would be most applicable to a would-be actualist:

• metathesiophobia: fear of changes. (Richard, Actual Freedom List, No. 79, 10 February 2005)

KUBA: Haha yes that is spot on! Interestingly enough this does not play any part right now, it seems the fear of change applies only when ‘I’ am standing still, paralysed. But actually there is a different route to take anyways, as you said a while ago “when in a hole, stop digging”. It only takes that ‘I’ find ‘my’ way back to that clean enjoyment and appreciation and once there ‘I’ have the support from the universe, and there is motion.

VINEETO: Why not do it for a few days and then report what you discovered in order to be more “aligned with factuality/ staying true to facticity”.

KUBA: I wonder why the resistance to sincerity in the first place, it seems fundamentally that ‘I’ don’t want to be seen. ‘I’ go into some extraordinary efforts to hide, to split, to deceive etc. And actually the way of ‘me’ hiding is the painful and difficult way, the way of ‘my’ exposure is the way to ‘my’ dissolution and that is actually the easy way. It’s a bit like when I was younger and I would lie a lot, and eventually there was all these alternate storylines that I was having to memorise to keep up the facade, and then one day it clicked that to end the lies was actually what would end the burden.

VINEETO: There are several reasons – at core that ‘I’ don’t want to be seen because ‘I’ can only exist in obscurity. But this overall summary does not miraculously wipe away all the various reason why ‘I’ want to hide this or that aspect of my identity, my self-image, my persona(s), my ambition, my pride, etc. Often people lie whilst being most sincere because they believe what they say to be the truth.

So neither exposure nor “dissolution” is necessarily “actually the easy way”, otherwise you would have done it a long time ago.

KUBA: And also isn’t the social identity (including an ‘actualist identity’) exactly that? A facade which hides what ‘I’ am at core? It makes sense why ‘my’ self-immolation is ‘my’ moment of glory, after living a life of lies ‘I’ finally get to set the record straight.

I never saw that, that when ‘I’ die ‘I’ die as a fraud, in fact that is why ‘I’ allow ‘my’ demise, because a fraud is all that ‘I’ can ever be, that is why ‘I’ sacrifice ‘my’ life for the benefit of this body, that body and everybody.

VINEETO: The social identity it not merely “a façade” hiding ‘me’ at the core – there would be even more murder and mayhem and all the rest if it wasn’t for the controls created by the social identity.

Richard: A social identity is a psychological creation manufactured by society to act as a guardian over the wayward rudimentary self one was born with. All sentient beings are born with a biologically coded instinctive drive for physical survival which, when one is operating and functioning with a group of people, is potentially a danger to the survival of other group members. Hence the need for principles and morals and ethics to regulate the conduct of each person ... with appropriate rewards and punishments to ensure compliance.

In a well-meant but ultimately short-sighted effort to prevent gaols from being filled to over-flowing, a social identity – a psychological guardian – is fabricated in an earnest endeavour to prevent the offences from happening in the first place. This ‘guardian’ is programmed with a set of values and charged with the role of acting as a conscience over the wayward self. A conscience is made up of a sure knowledge of what is Right or Wrong and Good or Bad ... as determined by each society. By and large this enterprise has proved to be effective – only a small minority of citizens fail to behave in a socially acceptable manner. (Library, Topics, Social Identity)

• [Richard]: “(...) the social identity cannot safely be whittled away unless there be the pure intent to be happy and harmless, each moment again, born of the PCE, because this socialised conscience, the moral/ ethical and principled entity with its inculcated societal knowledge of ‘right’ and ‘wrong’ (cultural values), has been implanted for a very good reason.

It is there to control the wayward self which lurks within the human breast ... which is why dedication to peace-on-earth is paramount.”(Richard, Actual Freedom List, No. 25b, 24 June 2003).

KUBA: 

Geoffrey: There was the actual world just right there in front of me, obviously existing, pure and perfect, and then there was ‘me’, ‘humanity’. The contrast was simply hilarious. I can’t describe how hilarious this contrast was. What we’ve all been doing forever and ever, on a ridiculous parade of malice and sorrow, with the greatest seriousness.

I realised that I would indeed gladly die right now, gladly give away all I am, all I ever was, all I’ve done and felt since I was born, for peace-on-earth to be apparent (not even for me but) for everybody. For things to be as they are. And that it would be of no importance at all. No ‘weight’, no drama… just the only thing that made sense, the only sensible thing. (Geoffrey, Report of Becoming Free)

The ‘Geoffrey’ that allowed ‘his’ demise saw that both ‘he’ and ‘humanity’ were a fraud – “a ridiculous parade of malice and sorrow”.

VINEETO: Geoffrey describes ‘me’ and ‘humanity’ from the perspective of the actual world, from a fully flourishing pure intent.

You, being firmly within the human condition, now used his words to make a farce of the altruism that facilitates ‘self’-immolation where ‘I’ give up what ‘I’ hold most dear for the benefit of this body, that body and everybody.

Richard: 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)

Can you see how in the process of writing this message you started with the memory of a genuine experience, and noticing where you have gone wrong in the past, … to then provide a concept out of what it is to be sincere, creating a map for the future, fooling yourself how easy it all will be, philosophising about the social identity being a mere façade and finally end up watering down the altruism required for your manumission as being a mere act of garbage (fraud) disposal?

Can you lift your game please?

November 8 2025

KUBA: Hi Vineeto,

VINEETO: I would go further, saying that even when you are sincere “there is something to hide and there are parts of ‘me’ in opposition” but the good news is that when you are sincere (“being aligned with factuality/ staying true to facticity”) on an ongoing basis you will eventually recognize and acknowledge those still-hidden parts and those which are “in opposition” whenever they surface without pushing them away or justifying their maintenance.

KUBA: Hmm ok so basically I have confused sincerity with integrity. So ‘I’ can sincerely recognise all those various parts of ‘me’ which are in hiding or opposition but this does not mean that ‘I’ will have integrity. It seems like naiveté is the closest ‘I’ can come to having actual integrity, in that when naive ‘I’ am no longer hiding or in opposition. I think this is what I meant when I wrote that it is a straight line to that mirificent flavour. I think the rest of the post might make more sense when considered in light of ‘me’ looking for the near-integrity of naiveté.

VINEETO: Hi Kuba,

Richard: The purity and perfection of the PCE rekindles one’s naiveté and gives rise to a pure intent, whereupon sincerity, honesty (being scrupulously honest with oneself), prudence, judiciousness, probity, providence and so on easily enable integrity. (Richard, Actual Freedom List, Gary, #integrity)

Perhaps start at the beginning – honesty and sincerity. They are both based on “being aligned with factuality/ staying true to facticity”. So whenever you find yourself conjecturing a future scenario, be aware that you veered off into imagination, which is imbued with feeling hope and other seductive ‘good’ feelings and away from sincerity and the wide and wondrous path.

Or if it is a chain of philosophical thoughts as the tail end of a direct experience, stop. Get back to facticity and enjoy and appreciate the experience until some good or bad feeling gets in the way. Then honestly acknowledge that … and you know the rest.

As you can see from Richard’s quote, being honest and sincere is a few steps away from integrity. First things first.

Respondent: I have my OWN commitment to integrity in this investigation, that depends not a whit upon yours.

Richard: If I may suggest? Sincerity is the key to unlock one’s innate naiveté, the nourishing of which is essential if the wondrous magic of life itself is to be apparent, which naiveté effortlessly provides the ‘integrity’ you say you have your own commitment to.

Speaking of which ... did you not notice that I said the commitment was a ‘total dedication to global peace and harmony’ (and not the ‘commitment to integrity’ you make it out to be)?

Just curious. (Richard, Actual Freedom List, No. 46, #sincerity)

KUBA: Integrity is what ‘I’ deeply desire and yet ‘I’ can never quite have it / be it. Looking for integrity via sophistication (the normal way) is obviously a disaster and actual integrity ‘I’ cannot have either. But when naive there is something like a near-integrity, hence that is where ‘I’ finally like ‘myself’ and therefore others. And from that place it is a straight line to the mirificent flavour indeed.

Ah yes that is what ‘I’ am looking for, to ‘be’ that, it is the closest ‘I’ can come to ‘my’ goal of being innocence personified. It is naiveté.

VINEETO: Ha, and because ‘you’ “deeply desire” integrity you conveniently invent a word that is still in ‘your’ territory – “near-integrity”, so that ‘you’ can at least have the label of what ‘you’ “deeply desire”. Why not be sincere and “stay true to facticity”?

There it is again, because it is desire what guides your approach rather than sensibility and being down to earth, you aim for the top without establishing the means to get there. No wonder you have been chasing rainbows (or steeples) rather than making day-to-day inroads into being consistently happy and harmless first? Only solid success can give you the confidence to proceed when you hit the inevitable emotional hurdles. Remember how you achieved your skill in parkour? You couldn’t jump up the highest walls in the beginning without basic training for and patiently developing the skills first.

I say it again for emphasis – actualism is not like the spiritual path where one uses feelings and imagination for achieving lofty realisations. An actual freedom from the human condition is actual, hence you need to actually change, bit by bit. Therefore aiming for the top of what you desire and hoping to ‘wing it’ somehow is not going to work and never will. The experience of, and rememoration of, the “mirificent flavour” of pure intent gives you the intent to actually do something, down-to-earth and practical.

*

VINEETO: Can you lift your game please?

KUBA: Well as I see it right now this means finding a way to remain consistently naïve.

VINEETO: What about “remain consistently” honest and sincere first, as in “being aligned with factuality/ staying true to facticity”? Sincerity is the key, which will then reliably open the lock.

Sincerity also helps you to distinguish between pure intent operating and ‘I’/ ‘me’ having taken over the reigns distorting your direct experience into ‘my’ territory of passionate imagination or rationalising away any occurring objections. These tricks are all part and parcel of the human condition and nobody is immune to it. They have to be squarely recognized as such and addressed whenever they occur.

It is your adventure and you certainly have all the information you need to make the best assessment in every situation (as your next post and the one after indicate).

KUBA: I did wake up this morning experiencing naiveté, very much the flavour that I experienced as a child. I noticed that the “various outlines of ‘me’” had to pull back to allow it and this is where the daring comes in because it’s stepping into new territory, although it is not completely new because I have already experienced naiveté as a child. It’s more that those outlines have been ‘my’ home for so long and now they are being abandoned.

VINEETO: This is great, and much better than your previous “morning gloom” and “evening resentment”, eh? A solid commitment to being sincere will assist you in getting back to naiveté whenever you inadvertently slip out of it … until it becomes second nature.

Cheers Vineeto (Actualism, Actualvineeto, Kuba 11, 8 November 2025).

November 13 2025

VINEETO: Indeed, this is the very way the actualism method works in a nutshell. By following a self-less inclination you are having fun and vice versa, felicitous and innocuous feelings don’t provide fodder for ‘me’.

CHRONO: Much simpler when it’s actually applied as written haha. I have been reflecting more on what it means to be sincere and the part that sticks out more now is that it is to be in accord with the fact. What is the fact? The fact is the actuality ascertained in a PCE. How can I align with this fact? By enjoying and appreciating this moment of being alive. In a PCE, it is seen that only this moment genuinely exists and all is already perfectly happening.

VINEETO: Hi Chrono,

Let me stop you right there. Where you are going with this is that you can never “be in accord with the fact” until you are actually free. This is called a red herring and stops you from even starting. To be sincere, i.e. “in accord with the fact”, means you don’t deceive yourself when a good or bad feeling interferes with enjoyment and appreciation. Therefore you are as honest as you can regarding the feeling which is happening at this very moment of writing this – for example something like “ahh, I can never be sincere, it’s too difficult, I rather stay as I am”. Sincerely acknowledging what is happening you’ll eventually sort it out with the intent to being happy and harmless – and you have demonstrated many times before that you can do that excellently. If you notice imagination happening like creating future scenarios, you sincerely acknowledge that knowing something imagined is not a fact.

CHRONO: And my struggle seems to be in seeing that I can never match this effortless perfection. Highlighting the belief that ‘I’ can be perfect. ‘I’ can only allow it through imitating it. ‘I’ can never be it. I feel viscerally conflicted or torn. There must be another belief why I do not simply incline each moment towards it. Perhaps I am jumping the gun again.

VINEETO: Of course, if you want to arrive before you start it’s a clear indication you are “jumping the gun” … and sincerely inquiring why you are going on this side-track will inevitably provide the answer and then you sort out what it right in front of you. Remember to get back to feeling good first.

Cheers Vineeto (Actualism, Actualvineeto, Chrono 3, 13 November 2025).

November 21 2025

VINEETO: Where you are going with this is that you can never “be in accord with the fact” until you are actually free. This is called a red herring and stops you from even starting. To be sincere, i.e. “in accord with the fact”, means you don’t deceive yourself when a good or bad feeling interferes with enjoyment and appreciation. Therefore you are as honest as you can regarding the feeling which is happening at this very moment of writing this – for example something like “ahh, I can never be sincere, it’s too difficult, I rather stay as I am”. Sincerely acknowledging what is happening you’ll eventually sort it out with the intent to being happy and harmless – and you have demonstrated many times before that you can do that excellently. If you notice imagination happening like creating future scenarios, you sincerely acknowledge that knowing something imagined is not a fact.

CHRONO: Hi Vineeto,

Ah I see now how what I wrote can be construed that way. What I was trying to convey with the phrase “to be in accord with the fact” was “imitate the actual” (by being happy and harmless). That is, from the perspective of the actual, the identity is an illusion and not actually existing. But that doesn’t change the fact that it does “exist” (this reminds me of “drawing the line between feeling and fact” all over again haha) and ‘I’ can align with the way things are in actuality by imitating it (thus being in accord with the fact). So I was communicating improperly by saying “to be in accord with the fact” when “imitating the actual” would have been better. It seems I was using the word sincerity incorrectly.

VINEETO: Hi Chrono,

Thank you for your reply and explaining what you wanted to convey. In the correspondence you linked to, Rick was attempting to cunningly prove that feelings are actual, therefore his whole line of reasoning was polluted.

What I meant by saying ‘sincerely acknowledging what is happening’ was more explicitly explained in this snippet of ‘Vineeto’s’ correspondence –

‘Vineeto’: I discovered various objections to acknowledging that I was an instinctually driven being were due to the moral and ethical values that I had absorbed in my early years at home and in school, administered by parents, teachers, priests and peers. And then I noticed the stumbling blocks of my idealistic dreams – how I wanted to be, how I thought I ought to be, how I dreamed I could be – and they often stood in the way of clearly seeing, feeling and understanding what was emotionally going on. (…)
For me the penny dropped when I realized that whatever I do, think, feel or imagine, ‘I’ can never escape ‘me’ – in other words, whatever reality ‘I’ am trying to create, ‘I’ remain always in situ. This insight also wiped off imagination as an option for improving my life in any way.

The ‘more felicitous reality’ that I experience in Virtual Freedom is not created by ‘me’ but it is the inevitable result of painstakingly removing the building blocks of ‘my’ beliefs, ideas, concepts, morals, principles, ideals, etc., thereby diminishing the grip of my instinctual passions. The ensuing vacuity of emotion-backed thoughts allows the felicitous (and innocuous) feelings to come more and more to the fore – an essential precursor to ensuring that one’s sensuous awareness is fact-based and not imagination-based. (Vineeto, Actual Freedom List, No. 60f, 1.3.2005).

Perhaps the word ‘honest’ is more unambiguous for you when it comes to acknowledging, and if necessary, investigating, one’s feelings and beliefs in the process of ‘imitating the actual’?

When Richard explains sincerity, he certainly did not indicate that only someone actually free or in a PCE can be sincere –

Richard: And the key to unlocking naiveté is sincerity, pure and simple.

Respondent: Can one ‘try’ to be more sincere? Curious.

Richard: Sincerity, or any expansion thereof, is not a matter of trying: anybody can be sincere (about anything) – all it takes is seeing the fact (of anything) – and in this instance the perspicuous awareness of blind nature’s legacy being the arch-crippler of intelligence ensures one stays true to/ correctly aligned with that (that very factuality/ facticity seen).

And which (being aligned with factuality/ staying true to facticity) is what being sincere is ... being authentic/ guileless, genuine/ artless, straightforward/ ingenuous. (Richard, Actual Freedom List, No. 68d, 18 October 2005)

“Seeing the fact (of anything)” requires honesty, intelligence and perspicacity, being authentic, genuine and straightforward, but in general not a ‘self’-less experience. If sincerity was only possible during a ‘self’-less experience then how could sincerity be the key to naiveté?

It would be putting the cart before the horse. It seems you are unnecessarily complicating (sophisticating) the matter.

*

VINEETO: Of course, if you want to arrive before you start it’s a clear indication you are “jumping the gun” … and sincerely inquiring why you are going on this side-track will inevitably provide the answer and then you sort out what it right in front of you. Remember to get back to feeling good first.

Cheers Vineeto (Actualism, Actualvineeto, Chrono 3, 21 November 2025).

February 16 2026

SYD: Also, I’ll use this opportunity to directly respond to Vineeto’s question since I forgot to include it before:

VINEETO: Vineeto: Do I understand you correctly that you are saying that you now disregard the hedonistic contracts à la Onfray?

SYD: Yes.

If I descend once again into ‘love’, I’ll find my way back to happiness and harmless as swiftly as possible (assuming I haven’t yet developed the knack for becoming aware of the ‘bifurcation’ yet). Just being happy and harmless obviate many of these ‘tactics’.

VINEETO: Hi Syd,

Thank you for the clarification. A few things regarding your previous post I will mention –

SYD: … surely don’t consider sexual freedom to be harmful?

VINEETO: Such generalisation is just an undergraduate debating ploy.

There is a world of difference, literally, in what you consider “sexual freedom” and what I call have experienced for many years as an actual intimacy with a fellow human being which may, or may not, involve sexual play. Here is how Richard described it –

Richard: Now, the way to have intimacy unfold, in all its luscious wonder, is to be aware all the while (with that unique human ability to be conscious of being sentient) that your sexual partner likes being with you so much that they are willing to spend their most valuable asset – their time – not only being with you but having you inside them/ having them inside you (dependent upon gender) for this most physically intimate way of associating possible.
In other words one is always aware, with that second-level awareness, all the while primary consciousness is sexually engrossed, just how precious this opportunity is as – out of all 3.0 billion women/ out of all 3.0 billion men (dependent upon gender) – this fellow human being has chosen you, and only you, to be so intimately entwined with. In short: having sex/ being intimate with her/ with him (dependent upon gender) is very special – so special as to be precious – and this very preciosity readily enables giving oneself completely to one’s partner – totally and utterly – during sexual congress. (...). (Richard, List D, No. 20, 9 December 2009).

SYD: In regards to “disregard the other person as a fellow human being”, what I find interesting is that my modus operandi with the WomanFromNov largely operated as that (disregard her as a fellow human being) the moment those love feelings usurped, as I was solely focused on my own feelings.

VINEETO: Indeed, already the designation “WomanFromNov” is depersonalised, like a faceless woman known only by the time of her appearance. Will the next one be called WomanFrom… March or May?

Besides, as Claudiu already explained to you , the first spanner in the works (as in “usurped”) is lust, before love even appears on the horizon.

SYD: “I can’t say if I would have wanted to go as far as to establish a ‘contract’.”

VINEETO: When I wrote ‘contract’ I meant a “mutual arrangement, deal, settlement, undertaking”.

SYD: In regards to “[sincerity] does not mean ‘true to your feelings’ but true to facts and actuality – and feelings are not facts”, what does that mean in detail? Are you referring to rememorating one’s PCEs (else why use ‘facts and actuality’)?

VINEETO:

Richard: Sincere/Sincerity:

The word ‘sincere’ can be traced back to the Latin sincerus, meaning ‘whole’ or ‘pure’ or ‘sound’, and which is arguably derived from the roots ‘sin-’ (one) and ‘crescere’ (to grow) in that the Latin ‘sincerus’ originally referred to a plant which was of pure stock – not a mixture or hybrid – and thus came to mean anything which was genuine (as in ‘true’ or ‘correct’) and not falsified, adulterated, contaminated.

Sincerity is to be in accord with the fact/ being aligned with factuality/ staying true to facticity (as in being authentic/ guileless, genuine/ artless, straightforward/ ingenuous).

To Be Sincerity: (snipped correspondence with Syd, Richard, List D, Syd, 26 May 2009).

*

Richard: And the key to unlocking naiveté is sincerity, pure and simple.

Respondent: Can one ‘try’ to be more sincere? Curious.

Richard: Sincerity, or any expansion thereof, is not a matter of trying: anybody can be sincere (about anything) – all it takes is seeing the fact (of anything) – and in this instance the perspicuous awareness of blind nature’s legacy being the arch-crippler of intelligence ensures one stays true to/ correctly aligned with that (that very factuality/ facticity seen).

And which (being aligned with factuality/ staying true to facticity) is what being sincere is ... being authentic/ guileless, genuine/ artless, straightforward/ ingenuous. (Richard, Actual Freedom List, No. 68d, 18 October 2005).

(Richard, Abditorium, Innocence, #Sincere)

There is also a page in Richard’s Catalogue where on the page for ‘sincere’ you find a whole collection of quotes where he talked about being ‘sincere’ with links you can look up for context.

*

As both Kuba and Claudiu have already answered your queries brilliantly I see no need to continue my own involvement in the matter.

Cheers Vineeto (Actualism, Actualvineeto, Syd, 16 February 2026).

February 17 2026

SYD: In hindsight, I’ll say that I don’t know what the fuck I was writing about. (1) kinda makes sense, but I couldn’t even bother to re-read my own (2) and (3).

VINEETO: Hi Syd,

I went back to your “attempt at verbalizing my understanding” of sincerity to find out what “kinda makes sense” to you and why in hindsight the latter part does not make sense –

Syd: (1) The normal state is one of mild dissociation. “I” have feelings; and “I” want to control the ‘inner world’ of dissociated feelings (like moving chess pieces around); When “I” have feelings, “I” am not responsible for them. It is usually somebody else’s or some event’s fault. This leads to wanting to control the ‘outside world’. If that control (of inner or outer world) fails, this can cause further feelings, reinforcing that control in more pathological ways. For example, “I” take on the fault, and try to control my ‘inner world’ (sometimes in the name of ‘actualism’); Overall, we end up being unwittingly busy either expressing or repressing emotions. (4 January 2026)

The question is, now understanding the fact of being in a state of mild dissociation, have you intently changed this state by remembering whenever feelings arise, that I am my feelings and my feelings are me?

I ask because that would increase being more genuinely sincere than continuing the ‘mild dissociation’.

Syd: (2) The only way to stop this dissociation is to “do” the opposite: put the emotion into a bind or not move psychologically. (4 January 2026)

What you were doing here, was to equate (via link) a Seinfeld episode to Richard’s report in the Audio-taped dialogue about “put the emotion into a bind”, by a slight of hand calling it “do the opposite”.

‘Putting the emotion in a bind’ is not the opposite to dissociating from one’s feelings. It is the third alternative. Neither expressing nor repressing means not to feed them by either endorsing them (express) or rejecting them (repress) – and when a feeling gets no support it withers.

Having equated ‘putting in a bind’ with “doing the opposite”, and linking it to a satirical farcical show, ‘you’, the cunning identity, successfully pushed aside the impact Richard’s report could have had. I am breaking it down in detail because one can learn as much about sincerity by recognizing and understanding insincerity in action (in hindsight) and thereby adjusting one’s course. Your follow-up summary in point (2) was fairly accurate but the slight-of-hand-action most likely prevented it to be a sincere successful process. Hence your point (3) never eventuated in practice.

Richard: By neither expressing nor repressing emotions, something new can happen. The emotion is put into a bind, it has nowhere to go. Next time anger, say, comes up in a situation, simply decline to have it happen. Observe it as it gets up to all kinds of tricks to have its way. Do not express it – but do not repress it either. Watch what happens … you will be surprised. Personally, I rid myself of anger in about three weeks when I started on this all those years ago. The more subtle variations like getting peeved, getting irritated and getting annoyed took a little longer, but losing my temper in an angry outburst ended after about three weeks. I kid you not. It all has to do with the determination to succeed, with patience and diligence born out of the pure intent garnered from a peak experience. You just know that it is possible to be peaceful because you have seen it for yourself. One will do whatever is required to be that experience, twenty-four-hours of the day.

Here we can start afresh. Here we can have success. (Richard, Audio-taped Dialogues, Be Totally Rid of Emotions and Passions)

*

VINEETO: There is also a page in Richard’s Catalogue where on the page for ‘sincere’ you find a whole collection of quotes where he talked about being ‘sincere’ with links you can look up for context.

SYD: I found this: (Richard, Actual Freedom List, No. 27d, #sincere)

VINEETO: Claudiu responded lucidly to your quote and questions from this link.

Did you also follow up the other 10 references in that catalogue page to broaden your understanding of sincerity?

I can also recommend Adam-H’s post from today as an example of sincerity in action with favourable results. Kuba’s last post gives a broad and long-term summary of what all is involved in getting closer and closer to the innocence he is genuinely and naïvely aiming for via rigorous sincerity.

SYD: My current understanding is that, for a feeling-being – the application of ‘sincerity’ (at least initially when practicing the actualism method) is a matter of being genuine (authentic, guileless, etc.) in regards to what is happening (especially affectively) such that we see clearly (without nescience or ignoration) as to how both ‘good’ and ‘bad’ feelings (and the instinctual passions that sustain them) stand in the way of feeling good, which understanding is to automatically result in action (in getting back to feeling good).

VINEETO: I don’t know if this is only a shortened way to describing the actualism method or if you are not aware that “getting back to feeling good” is not the whole story?

There is a sequence to ‘feeling good’ –

Richard: And, of course, once one does get the knack of this, one up-levels ‘feeling good’, as a bottom line each moment again, to ‘feeling happy and harmless’ ... and after that to ‘feeling excellent’. (Richard, Articles, This Moment of Being Alive)

And here is the text of the tool-tip right next to “feeling happy and harmless” – given that you mention “being naiveté” –

Richard: Okay ... it may be worthwhile bearing in mind that it is impossible to be happy (be happy as in being carefree), as distinct from feeling happy, without being harmless (being harmless as in being innocuous), as distinct from feeling harmless, and to be happy and harmless is to be unable to induce suffering – etymologically the word ‘harmless’ (harm + less) comes from the Old Norse ‘harmr’ (meaning grief, sorrow) – either in oneself or another.

Thus the means of comprehending the distinction lies in understanding the nature of innocence – something entirely new to human experience – and the nearest one can come to being innocent whilst being an identity is to be naïve (not to be confused with being gullible).

And the key to naïveté (usually locked away in childhood) is sincerity. (Richard, Actual Freedom List, No. 62, 26 March 2004).

SYD: Beyond that I don’t yet understand what ‘being sincerity’ means (never mind ‘being the key’ to ‘being naiveté’) – except it is interesting to note that Richard says that “being sincere [..] is to have the pure intent” — or what being ‘true to facts and actuality’ means.

VINEETO: In order to move from feeling good to feeling happy and harmless to feeling excellent one needs to keep this in mind –

Richard: What the identity inhabiting this flesh and blood body all those years ago would do is first get back to feeling good and then, and only then, suss out where, when, how, why – and what for – feeling bad happened as experience had shown ‘him’ that it was counter-productive to do otherwise.

What ‘he’ always did however, as it was often tempting to just get on with life then, was to examine what it was all about within half-an-hour of getting back to feeling good (while the memory was still fresh) even if it meant sometimes falling back into feeling bad by doing so ... else it would crop up again sooner or later.

Nothing, but nothing, can be swept under the carpet. [Emphasis added]. (Richard, Actual Freedom List, No. 68c, 31 May 2005).

This can only be done with sincerity because one’s instinctual reaction would be to bury the disturbing incident, whatever it was.

*

There is another reason why I emphasise there is more than ‘feeling good’ to the process of becoming actually free. It is because you only yesterday (17 Feb 2026) presented a 1000+ word excerpt from Geoffrey answering questions after he became actually free, without personal context or comment, appropriating the text in order to mark your preferred phrases with yellow highlights emphasising your personal preference. It was deceivingly titled “Geoffrey on Actualism Method (Feeling Good)”

I say deceivingly deliberately because just a day before (16 Feb 2026) you were not aware that ‘good’ feelings such as lust (which are as harmful and ‘self’-enhancing as ‘bad’ feelings) are not part of ‘feeling good’, and Claudiu explained it to you in a brilliant post. So your own understanding of the Actualism method and therefore your personal emphases are still developing and hence your no-comment emphases misleading.

Perhaps you are personally content to only get back to feeling good, but please do not promote it as the entire actualism method. What’s the word? Reductionism?

Cheers Vineeto (Actualism, Actualvineeto, Syd 2, 17 February 2026).

February 19 2026

ADAM-H: I’ve been having an experience lately where, having seen the direct rewards of healing the ‘internal split’, I’m becoming so much more willing to disclose my feelings to myself no matter how petty or unpleasant. This is in turn leading to a positive feedback mechanism where success is leading to more success.

I’ve been thinking of actualism in terms of two ‘modes of failure’. One is “can’t get back to feeling good” the other is “won’t get back to feeling good”. When it feels more like a “can’t” that’s the sign I’m deceiving myself and I need to dial up the ‘being my own best friend’ energy and get to a place where I can clearly recognize what feeling I am ‘being’. I think the DhO pseudo-actualism practice history is what made it so difficult to figure this out, but I’ve made huge progress on this side lately.

VINEETO: Hi Adam,

An excellent example of common sense and sincerity in action. I am also reminded of what you realised a while ago –

Adam-H: It’s also clear to me how being my own best friend was missing.
It’s interesting that being your own best friend sort of has two meanings:
1. don’t be hard on yourself for your mistakes
2. actually want what’s best for yourself, meaning you won’t let yourself ruin your own day(8 January 2026)

As your best friend you it simply won’t do to allow ‘you’ to ruin your day with pretending that you “can’t get back to feeling good” when you actually can. ‘I can’t’ is merely a feeling, especially in regards feeling good, and a feeling is not a fact.

ADAM-H: When it feels more like a “won’t” that’s when I need to focus more on things like rememorating feeling good and contemplating things like:

Richard: Put it this way: do you have the intent to spend the remainder of your life on this verdant planet having malice and sorrow as a backdrop to your every waking moment? (Richard, List B, James, 22 October 1999)

VINEETO: This is such a potent contemplation – widening one’s horizon. Richard used it once for ‘Vineeto’ when ‘she’ had asked him for help, being dejected that ‘she’ would never succeed in becoming actually free –

Vineeto: I remember a little story, which happened in early 2000 – ‘Vineeto’ had had three ‘washing-machine-days’ of unabating emotional upheaval and was at ‘her’ wits end. ‘She’ asked for an audience with Richard and sitting in his living room, again broke out in tears of desperation (and of course I don’t remember the cause at all). After some time had passed, Richard asked, “do you think you would like to be like this for the rest of your life?”
This question was like a magic bullet, it instantly brought ‘Vineeto’ to her senses, literally! No way would ‘she’ want to be like this for the rest of her life, not even for the next 5 minutes! The tears stopped and, although exhausted from so much emotion, ‘she’ felt excellent right away. (Actualism, Actualvineeto, Claudiu2, 31 Oct 2024)

‘Her’ previous feeling conviction that ‘I can’t’ was suddenly seen for being utterly silly, replaced by an unshakeable determination to not get the buggers (in this case ‘her’ own feelings) get ‘her’ down.

ADAM-H: It’s been helpful to consider both the immediate and the long term lately, in the sense that getting back to feeling good here and now is both an immediate benefit, but is also the only way forward so long as I wish to pursue the goals of peace on earth, perfect intimacy with others, etc.

Having come this far in your reflections, you might, just for fun (nothing serious), contemplate that now is the only moment one can actively experience being alive – and the ramifications of that seen in the widest most possible context –

Richard: Needless to say, the passage of time (past, present, future) is a localised phenomenon: only this moment in eternal time actually exists ... just as only this configuration in perpetuity actually exists here at this place in infinite space. Time has no duration when the immediate is the ultimate and when the relative is the absolute. This moment takes no interval at all to be here: as this form this happening is already always occurring now. Thus it is as if nothing has occurred – nor will occur – for not only is the future not here, but the past does not exist either. If there is no beginning and no end there is no middle: there are things happening, but nothing may well have happened or will happen ... in actuality. Only this moment and this place and this form actually exists right here just now. (Richard, General Correspondence, Page 9a, 23 May 2000).

ADAM-H: I’ve been having memories of myself as a kid in summer lately – brought on by a spontaneous and very intimate conversation I had with my girlfriend about nostalgia and remembering how we once experienced life. Instead of pursuing the bittersweet sad tinge of nostalgia, I am making an earnest attempt to re-presentiate that way of being.

VINEETO: A fortunate choice and again, the confirmation that sincerity is the key to naiveté.

Cheers Vineeto (Actualism, Actualvineeto, Adam-H, 19 February 2026).