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(List D refers to Richard’s List D Vineeto’s Correspondence to All Members on Discuss Actualism Forum
VINEETO: Dear Claudiu, Richard died 17.55 pm (officially, i.e. medically examined 18.10 pm), today, 6. June 2024 in Lismore Base Hospital, Intensive Care Unit. Official cause of death septicaemia from double pneumonia but additionally he also had an inflamed heart resulting in very low blood pressure, bleeding of the gastric/ intestinal system and extreme weight-loss due to all those other conditions. Too many things to fight at once, even with modern medicine. It was actually amazing how long he held out with all of this going on, partly unbeknownst to him or me until he got to hospital. He will be greatly missed, here and around the world. Regards Vineeto
VINEETO: Dear forum members, This is an eventuous moment – and I deeply appreciate all your responses. Take the shock and the reminder of mortality and move this affective energy towards even more determination to become actually free now so that Richard’s discovery and evolutionary breakthrough in human consciousness can spread around the globe with each and every one of you being the catalyst for that. Allow any affective energy of shock or sadness to transform and express itself as a deep and
abiding appreciation – for Richard’s discovery and words, for the fact that an actual freedom is available now
– and further a deep and abiding appreciation for the purity and perfection that exists everywhere around you, both
in the natural world (the Four Affect-Free States of Matter Now is the time, don’t waste the opportunity, there is immense potential in this moment, the
energy of appreciation freely available in the pure web of human consciousness (called ‘action potential’ It is very strange and quite overwhelming at times – I realized that I am now Richard as well as me because we were so intimate as only two fully actually free people can be, hence I am writing words I would have never written before. Regards and appreciation. Vineeto
From Basic Freedom to Full Actual Freedom VINEETO: Hi everyone, For those of you who are interested to learn more of what happens after you become newly free/
basically free here is a report about my own process after becoming basically free, with descriptions from Richard
and correspondences with two basically free people – Srinath and Geoffrey. (There is also a
link on the AFT Homepage for easy access.) Enjoy. Cheers Vineeto
VINEETO: Hi all, Now that Chaz aka PWR has returned after his most recent swan-song Since becoming actually free I have lost the capacity/ faculty to believe. I simply cannot believe anything, full stop. After all, etymologically, ‘belief’ means fervently wishing to be true (etymologically, ‘trust’ – a covenant with ‘the true’ – is in the same category as faith – loyalty to ‘the true’ – and both are aligned with ‘belief’; Proto-West Germanic “ga-laubon”: This Proto-Germanic word meant “to hold dear, esteem, trust” .(Wiktionary). Especially in the situation when someone claims an actual freedom I would highly recommend the approach of suspending both belief and disbelief until clear facts are established in order to avoid confusion by disinformation. Anastasis Belief: PWR claims that he needs “anonymity” because of something he calls “Anastasis”. Fact: Anastasis according to the NIH medical dictionary = “the recovery of (physical) cells from the brink of death”. Belief: PWR redefines “anastasis is a psychic force of external origin incapable of
reaching pure consciousness but capable of affecting the internal organs of an actual free body.” He claims
that actually free people can be affected by psychic forces. Fact: For an actually free person the psychic faculty is null and void because the psychic faculty (Psyche = soul, spirit) arises from the instinctual passions which have no existence in the actual world.
(see Indication: This person’s soul is still extant, hence his fear of being susceptible to external psychic forces having physical consequence. His description of his “new condition as an actually free man” Belief: PWR claims “liberation”, “a freed native intelligence (…) in the world where “matter is not merely passive” and “psychic emanations do not affect” him, yet he is afraid of even be known by a first name, otherwise those “psychic emanations” would negatively impact on his health. He says he lives in “the objective material world and its phenomena reveals itself
instantly to pure consciousness”. “The so-called “real” world is always seen through
the optics of a tarnished and distorted lens that only creates illusions (circular emotions, feelings, beliefs and
thoughts).“ Fact: What becomes readily apparent, when one leaves both ‘ego’ and ‘soul’ behind via ‘self’-immolation, is the actual world, the world of mountains and streams and flora and fauna, the stars at night and the firmament in the day. In actuality I am the universe (actuality) experiencing itself as an apperceptive flesh-and-blood body. According to his description however, there is the experience of a dichotomy – “the objective material world and its phenomena” out there revealing “itself instantly to pure consciousness” inside of ‘me’. Phenomena and phenomenalism are words, used by spiritualist and metaphysicians as intuited and imagined phenomena, and ambiguously in the general use. As such I prefer to say that in the actual world, where matter is not merely passive, I do experience everything my senses perceive directly as actual, not as “phenomena”. Belief: He says he lives “24 hours a day, every day, free from this multitude of
conflicting fictitious identities, is to exist and think in an almost indescribable condition”. He
claims that he gained “liberation” after going through the stage of “acceptance”
and as a result having “eradicate[d]” “the ego (a central operator for a legion of disconnected
selves)”. Furthermore he is so demonstrably afraid of “psychic emanations” so much so
that he mentions this danger in every single post he writes. [Emphases added]. Fact: There is no such thing as an “ego of disconnected selves” – the ‘self’
arises from the instinctual passions, overlaid by the social identity keeping the instinctual passions in check. When
‘being’ becomes extinct, both the ‘inner’ world and the ‘outer world’, which is created by the inner
world, disappear – as such there is no “the objective material world and its phenomena” revealing
itself to one’s ego-less inner world, perhaps looking like Botticelli’s “Birth of Venus”. He still sees the world “through the optics of a tarnished and distorted lens”
of ‘being’ “that only creates illusions”. Belief: Liberation = “I value life, freedom and the pursuit of happiness”. Fact: Living in actuality I don’t have to value life because I enjoy being alive and fear of death is non-existent. I don’t have to value freedom because I am already free from the human condition and “am completely happy to be here now, securely inside eternal time.” (Richard's Journal, Article 16). In the actual world the “pursuit of happiness” is superfluous, because simply being alive is deliciously available each moment of being here; the vast stillness of infinitude all around, the purity and perfection of the universe is plain to see right here, right now as I am the very experience of this purity as an apperceptive flesh-and-blood body. Belief: U G Krishnamurti and Richard were fatally affected by anastasis (psychically created organ deterioration) – both ideas are pure fantasy. Fact: U G Krishnamurti was spiritual and subject to occasional emotions and instinctual
passions, neither free from empathetic suffering, nor from anger, desire or fear. Richard, being fully actually free was incapable of “re-emergence of a persona” – all personas are fabrications of the passionate entity inside having hijacked the body, the very entity which becomes extinct to make an actual freedom possible. Belief: “What few people know is that Richard also used a pseudonym to remain anonymous
when he started to share his method on the internet.” Fact: Richard did not use a pseudonym, that is an invention, Richard used his first name in all his writings and correspondences. I should know, I lived with him for more than a decade. Method: Belief: PWR claims to have “created and tested” his “suprarational
methodology”. “Suprarational” means transcending or going beyond what is
rational, encompassing factors that cannot be understood by reason alone. (Merriam-Webster Dictionary) As such “Suprarational” describes intuitional, subliminal, instinctual and visceral and non-sensical and irrational methodology. Fact: Actual freedom can be clearly explained, and ratiocinatively and sensibly described to
the extent that one can “make a critical examination of all the words I advance so as to ascertain if they be
intrinsically self-explanatory ... and only when they are seen to be inherently consistent with what is being spoken
about, then the facts speak for themselves. Then one will have reason to remember a pure conscious experience (PCE),
which all peoples I have spoken to at length have had, and thus verify by direct experience the facticity of what is
written. Belief: In his summary of the PWR method its inventor states: “The trick, in short, is to recognize intellectually and then experientially that that mindspace occupied by the constant (and exhausting) memory of maintaining an ego (with all its identities and reactive programs) is the only and last resistance to be overcome. Without a resistor, even temporarily, the objective material world and its phenomena reveals itself
instantly to pure consciousness”. Even though he says the ego “is the only and last resistance to be overcome” he falsely and deceitfully advertises his method the “path without resistance”. Fact: The actualism method, as described with great care and detail and with a proven track record can be practiced by anyone with sufficient interest and intent to ameliorate the human condition and/or become free from it. Belief: PWR further expands: “I have been asked if I practiced some kind of
meditation or followed some philosophy, due to the difference in my behavior and the most productive results under my
leadership (in fact, the position of command that I occupy in itself prevents me from revealing my new condition as
an actually free man). My answer was: “This is usually enough to discourage further interference in my personal life.” Demonstrably he is only talking about overcoming the ego (hence clearly relying on his knowledge/ understanding of the spiritual paradigm for spiritual liberation, and claiming “acceptance” as the last stage. He reveals himself as a leader, “in fact” in “the position of command” and warns people “to not reveal your actual free condition personally to third parties” on the threat of “anastasis”, in itself a “suprarational definition” as demonstrated above. (After all he had been admittedly an admirer of U G Krishnamurti, so much so that he wanted to translate one of his books into another language). As per the definitions above “the supra-rational definition” for the word ‘exist’ means ‘transcendental existence’ and for the word ‘object’ it means a ‘transcendental object’, possibly a “phenomenon” of “the objective material world”. The very fact that he is proud to “discourage further interference” is revealing in itself. Fact: In the actual world “equity and parity prevails amongst fellow human beings sans
instinctual passions/ the feeling-being formed thereof.” Nowhere does this promulgator of “pwr” reveal “an intimate connection, a golden
thread or clew as it were, is thus established whereby one is sensitive to and receptive of the over-arching
benignity and benevolence of the ‘another world’ of the PCE” Neither do I detect even an inkling of pure intent operating, “a palpable life-force; an
actually occurring stream of benevolence and benignity that originates in the vast and utter stillness that is the
essential character of the universe itself.” To even consider, that this pure and perfect, benevolent and benign pure intent could operate in such a way that every revelation of the very existence of a flesh-and-blood body experiencing the purity and perfection of this infinite and eternal universe would result in organ failure and premature death is utterly preposterous and ridiculous. Summary: This man’s experience is at best a delusional realisation, or more likely a fraudulent assimilation of borrowed words with no experiential understanding of what they mean. This is also confirmed by the fact that he shies away from rigorous questioning of his claims and experience by retreating to private messaging and emails, calling any critical questioners “biased moderators or Guardians to dogmatize or censor”. He is clearly acting like someone having something to hide (apart from a name). As such, his so-called method, of a “path without resistance” can, if anything, only lead to where he himself it at. Caveat emptor
I would now add pseudo-actualist persuasion to the list. I encourage everyone to use their own capacity for critical thinking to test the sincerity and veracity of those peoples who claim to have found something better than an actual freedom, if they are indeed living what they claim. Cheers Vineeto
VINEETO: Hi all, This may be an apt reminder that ‘PWR’ is not talking about an actual freedom from the human
condition as presented on The Actual Freedom Trust when he promulgates his method to reach the “liberation” PWR: Why would I need pure intent now?
Yes, Richard and I are *not* talking about the same
intention. For him, willpower was not necessary… [Emphasis added]. VINEETO: In fact, Richard is not talking about intention at all when he describes pure intent but about “a genuinely occurring stream of benevolence and benignity” that is existing outside the human condition. Just because someone uses the words “my new condition as an actually free man” Additionally, the very fact that he urges his correspondents to remain quiet and anonymous
 (Richard, Actual Freedom List, No. 12d, 22 November 2000)
How then can a physical body, free of the passionate influence of the illusion of both ‘I’ and ‘me’ (controller and psyche) be in any way effected by any feeling beings’ psychic emanations of their illusionary ‘selves’, when it is obvious, for anyone who had a PCE, that *no illusionary psyche exists in actuality, neither mine nor yours*? I only meet flesh-and-blood bodies. PWR: … all you have to do is exert your willpower to stop
believing in something that does not exist … VINEETO: Exerting willpower has never helped anyone to stop believing in anything because
*feelings
cannot be stopped by willpower* (believing means fervently wishing to be true). Only a mentally confused and/or
delusionary impostor can come up with such a convoluted construct of wilful deception, and present it with all the
overwrought seriousness of their supposedly “supra-rational” way To the (anonymous) correspondent I can only suggest reading what I recommended to Josef
yesterday. Cheers Vineeto
Hi all, According to Richard’s wishes the directors of The Actual Freedom Trust have now made both Richard’s and Peter’s journal as well as the introductory Slide Show DVD downloadable for free. Additionally, the three video-conversations about actual freedom, originally on the DVDs sold, are now available free for viewing and download on .mp4 format, as well as sample excerpts of the same conversations. The links for all these items are accessible on The Actual Freedom Trust homepage The Actualism Method video excerpt is now also accessible (embedded) at the bottom of Richard’s
Article of This Moment of Being Alive Enjoy. Cheers Vineeto
Syd: It seems the diagnosis of ‘hynomania’ may be a little bit premature – as only three, out of the “At least four consecutive days” (link), have passed so far since resurrecting (and, more importantly, with a clear knowledge of the ‘how’) naiveté. And since I seem to have, at most, only one day left, I might as well publish the draft I’ve been refining to describe my current ongoing experience in the last three days (~80% of time, ebb’ing and flow’ing) before this purportedly Vipassana-induced hynomania leaves the scene. On a Haply Occasion in the Coffee Shop For instance, there is this vivid immediacy of engaging with a laptop computer, the fingers nimbly traversing the trackpad, the eyes absorbed in the fluid shifting of windows across the screen, and the rhythmic percussion of typing away at the keyboard (by virtue of engaging in my favoured play-activities of hacking and pottering around the internet, reading this or that), while seated in the pleasant ambiance of a local coffee shop. With the raw affective energy dynamically enabled for one purpose and one purpose alone, channelled [1] directly into the sheer thrill of doing that which is already happening, the eyes are wide-open to the vivid visual delights of the computer screen. Whether it be the perusal of sundry texts or the mental machinery behind the code unfolding, one is drawn inexorably closer to the sheer magic of the brain in operation. These so-called mundane tasks thusly become intimately fascinating, being experienced with more of a heightened, immersive, and immediate awareness of them as they are happening. This intense fascination thusly engendered, along with the sensory closeness by-now ensuing more, soon segues into a delicate intimacy with the entire room, which is flowering as this luscious richness now opening up. The yellow-lit ambiance of the café takes on a brilliant character; the visual acuity is markedly increased, and out of this splendid exquisiteness this excellent state of affairs, where the habitual separation is so wondrously diminished, is oh-so-sweetly manifesting in all its wondrous, environmental scope. Looking up over the rim of the laptop screen, gently gazing into the bustling café, there is the mutual recognition of fellow travellers in this (normally) faraway land where the grip of psychological time has been so wondrously loosened, whether it be a middle-aged man intent upon his e-ink tablet, a young man likewise occupied with paper and ink, a family with two dogs chatting in the corner near the window, or the two baristas appearing so very happy and calm, thusly leaving one fully here in this vivid immediacy[2]. There is a profound revelling in being this forgotten, naive part of ‘me’ (the one prior to having experienced all hurt and thus prior to all the defensive personae), and this very appreciation, of being as a child again, unburdened by adult personae, only serves to magnify the sheer enjoyment of the moment and to further reinforce this very naive way of being. Through these freshly naive eyes, everyone, including oneself, is equally fascinating[3]. For here, where the habitual separation has so felicitously receded, both hurting and being hurt are far removed; thusly here is the environment ever with me, pervasive and largely benign, just as it is ever the same with me for it. There is a marked contentment here, having little need for anything or anyone, for one is so wondrously out-in-the-open and in marked exposure to the world about, with so very little left to hide. This is all that is wanted in life, to be naïve through and through and to unreservedly enjoy this only moment of being alive. With a very pleasant, unforced demeanour[4], I can no longer pretend, upon any spontaneous association hence, to again be someone I am not as this freshly naive openness has left no room for the adult persona’s habitual duplicity. Nary a word needs to be expressed to the room of this most precious revelation, as this very exposure is speaking for itself in a language of its own. An older man walks by, a young woman orders a drink, and a completely unplanned, spontaneous smile is exchanged. She asks, instead, if the chair next to me is taken. _________ Footnotes [2]: Because the instinctual passion has been successfully channelled into this felicitous immersion, the women going about their day are no longer ‘distractions’ to be managed, nor objects of an adult sexual layer to be ‘possessed’. To be carried away by such instinctual passions, such as by attempting to ‘possess’ another, is to be instantly swept out of the immediacy of the actual environment and plunged back into the burdensome navigation of psychological time. [3]: This very quality of experiencing has so felicitously informed my social interactions, as evidenced by a recent haply occasion during a gathering with some French students, occurring whilst playing a board game and partaking in the simple delight of some pork rinds, where there was no longer any habitual urge to ‘think too much’ during those naturally occurring lulls in the conversation, nor any planning of what to say, nor even the urge to say anything at all. Instead, with the internal conversation having been so wondrously quietened, one found that these fellow human beings were not in the least bit boring; rather, it was with a complete ease that one could just be here, fully present and unreservedly engaged in the simple business of being with others. [4]: The facial muscles are no longer held in their habitual grip; the rigid visage (the ‘poker face’ put on to pretend being unaffected, for instance) has given way to this actual ease. Hi all, (In response to “syds-birds-eye-view-log-discussion/1207/6” Despite the author’s assurance that he “resurrected … naiveté” in order
not to qualify for the clinical descriptions of Hypomania his demonstration of such ‘naiveté’ is so fake and so
laboriously manufactured, whilst heavily leaning on Richard’s own breathtaking description of a childhood PCE If you need more evidence, he was only recently bragging that one of his two most favourite
hobbies is “hacking” (“two of my favourite play activities – hacking” This is just so nobody is under the illusion that this most laborious and elaborate (ha, “refined”) construct of imagination, with liberal use of Richard’s words and style, is not the same as a sterling report of a genuine description of naiveté or a PCE. All this fantasy story is useful for, is as an example for everyone to learn to distinguish between what is fake and what is genuine, since there were other people on this forum already, who were under the (temporary) illusion/ delusion that they were something they were not. It is actually quite hilarious – and to use this obvious fantasy story to prove the absence of hypomania … lol. But perhaps it is not hypomania but deliberate misdirection – but then he can’t even claim ameliorating circumstances for “action with deception aforethought” … What do they say? When you are in a hole don’t dig deeper. Oh what tangled web they weave … Cheers Vineeto
Freedom from the Human Condition – Happy and Harmless Vineeto’s & Richard’s Text ©The Actual
Freedom Trust: 1997-. All Rights Reserved.
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