May 27 2026

KUBA: Hi Vineeto,

Thank you for your replies, I have been contemplating on what you wrote.

VINEETO: I am reading this sentence again and I am wondering why you would want to “swallow” this “big one” – which is the insight that you are “narcissism”, and that “under the words it was ‘Me’, ‘Me’, ‘Me’”. Wouldn’t it be more sensible to not look at it from the identity’s point of view (integrate this into your identity /swallow it, i.e. make ‘him stronger because ‘he’ could handle such a crisis) but rather see it from the perspective of what you are aiming for, and celebrate that you can safely and felicitously /innocuously leave behind this particular chunk of ‘my’ ‘self’-importance and be naïve instead?

KUBA: Yes I see your point completely, this sense of “regaining ‘my’ equilibrium” after such a seeing is to swallow the insight into ‘my’ worldview and disable its potential. A couple of days after this seeing it was as if the ‘controller’ came back with a vengeance. I think because those various narratives (of the controller) were exposed for what they are – self-centrically spinning around in circles. So I experienced this operation of ‘me’ as the ‘controller’ in a raw and jarring way.

Since then the above has stopped and I have been able to contemplate without distraction on Peter’s report and your follow up suggestion. I don’t know if I can say much other than that I have been having intimations of what you are pointing to. For example this morning I woke up and I could see ‘me’ as if loading up, and ‘I’ was seen to be this extra happening which has no relevance at all over life as it actually happens. That this self-centric bubble in which ‘I’ exist/ which ‘I’ am is completely superfluous/ redundant/ irrelevant/ outmoded etc. Initially I want to say that ‘I’ have no purpose left now other than to suffer for sufferings sake but indeed ‘I’ am pivotal in something still, which is to set this body free.

VINEETO: Hi Kuba,

I appreciate you can see the point I was making.

As for agreeing to live without the controller in charge you already done a ‘dress-rehearsal’ –

Kuba: All in all I have never found myself so effortlessly happy and harmless and it is all so right, so correct, living like this. I am kind of in two minds about posting this, wary to potentially invite the ‘controller’ back into the picture and yet I wanted to share this so here we are.

Looking back as well I see that the me that I am now is nothing like the me that was in the (even recent) past, it’s a qualitative change in terms of how life is experienced, I could say that virtually I am only here now where this moment is happening, I don’t find myself to exist across the past-present-future like I did in the past, with the “virtually” qualifier definitely applied though.

Oh and another thing! Perhaps part of / the reason for what changed recently, interestingly enough this is how ‘Vineeto’ stepped out from control. Which is that I dared to fully enjoy sex and sexuality, and since then it’s like something opened up, this doorway to a totally naive enjoyment of life. Now knowing that I can fully enjoy sex and sexuality I have nothing else that could possibly be missing. The thing that I realised is that under the guise of ‘actualist morality’ I had been repressing my sex drive, and the other day I remembered something that Richard wrote under the correspondence on sex, that one starts where one is, which as a feeling being it is to ‘be’ that sex drive and thus enter the ‘sexual dimension’ that way, then of course there is the possibility of actuality peeking through. (2 April 2026)

Now that you know experientially that the ‘controller’ “is completely superfluous/ redundant/ irrelevant/ outmoded etc.” – why not do it again, as in the previous ‘dress-rehearsal’, allowing, and thus ensuring being-out-from-control, to be open-ended this time?

Here is ‘Vineeto’s’ as told to Claudiu –

Vineeto: The only way to counteract this falling back will be if you make the deliberate decision, when feeling excellent and experiencing pure intent comes along, to commit to living out-from-under-control from then onwards. When ‘Vineeto’ got out-from-under-control after many ‘ums and ahs’ it was delicious but a few days later ‘she’ fell out of it and accepted this as a matter of course. But Richard didn’t. When ‘she’ told him about it, he said jokingly something to the effect of “stand in the corner until you are back into out-from-under-control”!

So post-haste ‘Vineeto’ invited Peter into the bedroom and after some delicious intimacy soon was back where ‘she’ had been, and then was more watchful and determined to in fact stay out-from-under-control. It worked. It does need your active and decisive input – until an actual freedom happens, then you can’t fall back. (Actualism, Actualvineeto, Claudiu2, 15 June 2024)

Cheers Vineeto 

May 29 2026

KUBA: Hi Vineeto,

VINEETO: Now that you know experientially that the ‘controller’ “is completely superfluous/ redundant/ irrelevant/ outmoded etc.” – why not do it again, as in the previous ‘dress-rehearsal’, allowing, and thus ensuring being-out-from-control, to be open-ended this time?

KUBA: That is a brilliant suggestion thank you! I think I was somewhat circling this but you spelt it out.

I also found the below very helpful to consider :

Vineeto: The only way to counteract this falling back will be if you make the deliberate decision, when feeling excellent and experiencing pure intent comes along, to commit to living out-from-under-control from then onwards. When ‘Vineeto’ got out-from-under-control after many ‘ums and ahs’ it was delicious but a few days later ‘she’ fell out of it and accepted this as a matter of course. But Richard didn’t. When ‘she’ told him about it, he said jokingly something to the effect of “stand in the corner until you are back into out-from-under-control”!

So post-haste ‘Vineeto’ invited Peter into the bedroom and after some delicious intimacy soon was back where ‘she’ had been, and then was more watchful and determined to in fact stay out-from-under-control. It worked. It does need your active and decisive input – until an actual freedom happens, then you can’t fall back. (Actualism, Actualvineeto, Claudiu2, 15 June 2024)

I have been wondering today, why is it that this falling out happened for me, because I still can’t pinpoint any specific reason, it is just that seemingly after some time ‘I’ resume ‘my’ operations as the ‘controller’.

So there is this fundamental unreadiness to proceed into totally new territory/ completely abandon the old, and this fundamental unreadiness will then dress up in seemingly endless new problems or diversions etc.

VINEETO: Hi Kuba,

This may already be a result from the shock you received when seeing “Me, me, me” in continuous action and dominance – that you are now able to be more “sincerely considering whether up until now I simply have not been ready”. A fortnight ago, you put your finger on the vital issue when you said –

Kuba: I am wondering if the connection to pure intent is the critical component which is missing.

Without this solid connection to pure intent – the crucial connection to what is outside of “Me, me, me” any short sprint into an excellence experience will peter out at the next opportunity of ‘me’ asserting myself.

KUBA: I think the reason I started wondering about this today is because I saw a glimpse in me, of that readiness to proceed into the new / abandon the old.

VINEETO: This is a great start. Now this “glimpse” needs to grow until pure intent becomes the number one priority in your life, until it becomes the vital factor to counterbalance the inborn, automatically operating ‘self’-centricity/ ‘self’-importance. This, and only this, can give you the vital daring, and caring, required to “proceed into the new/ abandon the old”.

KUBA: Hmm but then reading over that quote again, is it really that what has been missing is the – “It does need your active and decisive input – until an actual freedom happens, then you can’t fall back”. Because I do remember that once out of it, I also had that approach of “accepting it as a matter of course.”

VINEETO: Indeed – and that “decisive input” is not created by willpower (the ‘controller’) but by the constant pull of pure intent. Sincerity is the key, then naiveté can follow.

Respondent: That is, ‘normal’ people usually have quite a different standard of what constitutes a good life than an actualist does. Is this a correct assessment?

Richard: Indeed it is ... an actualist settles for nothing less than the perfection evidenced in a pure consciousness experience (PCE). Hence my report, in the previous e-mail, that I could not deny that all the while I was both normal and abnormal there must be/surely was something better, far better, than either the ‘great life’ or the ‘glorious life’ – and thus I would not, could not, and did not, settle for second best – and that this is precisely what I am conveying to my fellow human beings: whatever you do, do not ever settle for second best.

For the best is just here, right now, where it already has been, all along, and always will be. (Richard, Actual Freedom List, No. 27f, 24 October 2003).

Cheers Vineeto

May 30 2026

KUBA: Hi Vineeto,

This is all very much spot on, thank you! Indeed so far it has been ‘me’ sprinting to the edges of the human condition but then without the ongoing connection to pure intent the ‘controller’ would resurface every time, and then in the absence of that which is outside of ‘me’, ‘me’, ‘me’, ‘I’ would resort to narratives and diversions instead, that is how ‘I’ made the goal of eradicating the human condition into a narcissistic endeavour. So it is pure intent which is so crucial here. I remember Richard’s words to one of the DHO guys basically clarifying that there is no other actual freedom than via pure intent, as in to be actually free is to be that very pure intent personified. This just popped into my mind as an illustration of how critical pure intent is to becoming actually free, as in there is no other way!

VINEETO: Hi Kuba,

It was Tarin who Richard clarified it to and it’s in the Latest Announcement, Addendum 7. And right above that bookmark Richard again gave step-by-step instructions –

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

1. Activate sincerity so as to make possible a pure intent to bring about peace and harmony sooner rather than later.

2. Set the standard of experiencing, each moment again, as feeling felicitous/ innocuous to whatever degree humanly possible come-what-may.

3. Where felicity/ innocuity is not occurring find out why not.

4. Seeing the silliness at having those felicitous/ innocuous feelings be usurped, by either the negative or positive feelings, for whatever reason that might be automatically restores felicity/ innocuity.

5. Repeated occurrences of the same reason for felicity/ innocuity loss alerts pre-recognition of impending dissipation which enables pre-emption and ensures a more persistent felicity/ innocuity through habituation.

6. Habitual felicity/ innocuity, and its concomitant enjoyment and appreciation, facilitates naïve sensuosity ... a consistent state of wide-eyed wonder, amazement, marvel, and delight.

7. That naiveté, in conjunction with felicitous/ innocuous sensuosity, being the nearest a ‘self’ can come to innocence, allows *the overarching benignity and benevolence* inherent to the infinitude this infinite and eternal and perpetual universe actually is *to operate more and more freely*.

8. With this intrinsic benignity and benevolence, which has nothing to do with ‘me’ and ‘my’ doings, *freely operating* one is the experiencing of what is happening ... and the magical fairy-tale-like paradise, which this verdant and azure earth actually is, is sweetly apparent in all its scintillating brilliance.

9. But refrain from possessing it and making it your own ... or else ‘twill vanish as softly as it appeared. [emphases in original]. (Richard, Actual Freedom List, No. 118, 16 June 2006).

Note well how Point No. 8 specifies that this overarching benignity and benevolence has [quote] ‘nothing to do with ‘me’ and ‘my’ doings’ [endquote] ... meaning that no rotten-to-the-core feeling being can ever infiltrate (bona fide) pure intent. Latest Announcement

Can you see the very first point “to make possible a pure intent” and the emphasis of “Point No. 8” “that no rotten-to-the-core feeling being can ever infiltrate (bona fide) pure intent”?

I am genuinely amazed how you could obscure/ forget/ ignore this crucial point all these month?

*

VINEETO: Indeed – and that “decisive input” is not created by willpower (the ‘controller’) but by the constant pull of pure intent. Sincerity is the key, then naiveté can follow.

KUBA: Ah well I’m glad you said this, it probably saved me a lot of time trying the former option.

VINEETO: I wrote about the significant difference between ‘beer’ and the ‘doer’ on the list many times, including clarifying quotes from Richard. For instance on October 2024 –

Vineeto: Here is how ‘Vineeto’ described this period in the Direct Route – “I experienced an ever-increasing pull to move forward into what I clearly and unambiguously recognized as my destiny – an irrevocable freedom from the human condition. It set in motion a process that was to undo all of my remaining bonds to humanity, my residue of inhibitions, my last hesitations and any and all lingering doubts. Having finally arrived at being out-from-control, living the ‘beer’ rather then being the ‘doer’, filled me with a previously unknown confidence and certainty that ‘my’ redemption was indeed nigh.

To step out from control was a step deliberately taken, after sufficient clearing of the ground, so to speak, and after sufficiently ascertaining that what I wanted was indeed what I was aiming for (the genuine article of an actual freedom). Taking that step ‘I’ then willingly and with intent gave myself permission to allow the universe to pull me forward ever more strongly into the hitherto entirely unknown territory that lay between me and the ultimate goal. […]

The other observation from this period of being out-from-control […] I remember clearly one day sitting in a circle of 5 friends, utterly relaxed despite the fact that I had never met one of them in person, and I noticed that I had no personal agenda whatsoever, no plan to stir the conversation into a particular direction, nothing to emphasize or hide, no self-centredness or favouritism, no shame, shyness, embarrassment, no power or drive – I was just being myself as I was. 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. I experienced myself as being unreservedly at ease and utterly benign and wasn’t driven to say anything unless it contributed to the overall quality of the conversation.” (i.e. no ‘self’-centredness whatsoever). […]

“During the period of being out-from-control the identity (being the ‘beer’ as opposed to being the in-control ‘doer’) gallops ahead closer and closer to her/his destiny.” (Direct Route, James, 17 January 2010)

Just to emphasize – it’s not a membership-club, it’s more like being a fast-running tide carrying you inevitably towards your ultimate destiny. (Actualism, Actualvineeto, Claudiu2, 29 October 2024).

I also described it in detail, with extensive quotes from Richard to Alexander on 11 June 2025 and to Ed on June 15, 2025 and then to yourself on June 24, 2024 – let me know if something is still not clear to you.

You must have missed all this, or forgotten the vital details while you were busy trying to insert you ‘self’ into actuality.

I am very pleased that you seem to understand now, “that “decisive input” is not created by willpower (the ‘controller’) but by the constant pull of pure intent” and will indeed “saved me a lot of time” and the reason I am pleased is not only for your own sake but for everyone’s sake, both here on the forum and the world at large because you do not exist in isolation – whatever you do in regards advancing an actual freedom for yourself has ramifications way beyond your imagination. Viz.:

Richard: … the global spread of peace and harmony – as well as individual peace-on-earth – is not taking place via having to ‘convince the few left’ (to use your phrasing);  as it is a matter of consciousness – consciousness, as in, a flesh-and-blood body being conscious, or sentient – it is spreading via common consciousness and, to utilise the words of the well-known correspondent, it has already ‘escaped into the wild’ and there is nothing, absolutely nothing, which can now halt its spread. (Richard, List D, No. 2, 15 February 2012).

It is quite stunning when contemplating this.

*

VINEETO: This is a great start. Now this “glimpse” needs to grow until pure intent becomes the number one priority in your life, until it becomes the vital factor to counterbalance the inborn, automatically operating ‘self’-centricity/ ‘self’-importance. This, and only this, can give you the vital daring, and caring, required to “proceed into the new/ abandon the old”.

KUBA: Yes, for a start now I can see the vital importance of pure intent, that without it, it can only ever remain about ‘me’, ‘me’, ‘me’. Something that is solidly outside of ‘me’ is required to form an ongoing connection to, otherwise ‘I’ am fated to forever spin around in circles, which that is exactly what has been happening so far.

VINEETO: Good. I will take advantage of this window of opportunity to point to a detailed description Richard wrote to Claudiu on 15 July 2015 where he is using newly resurrected words (rememoration and presentiation) in order to describe “how ‘he’ utilised that rememorative-presentiation process to imbue/ suffuse ‘his’ day-to-day life with the ambience/ the flavour/ the appeal of the PCE and thus invigorate and vitalise ‘his’ moment-to-moment experiencing as well”.

You may understand that a “glimpse” of pure intent needs kindling and supporting – via naïve enjoyment and wondrous, marvelling appreciation each moment again – in order for it to become the constant ‘addictive’ pull, which will guide you to your, the flesh-and-blood-body’s, destiny.

*

VINEETO:

Respondent: That is, ‘normal’ people usually have quite a different standard of what constitutes a good life than an actualist does. Is this a correct assessment?

Richard: Indeed it is ... an actualist settles for nothing less than the perfection evidenced in a pure consciousness experience (PCE). Hence my report, in the previous e-mail, that I could not deny that all the while I was both normal and abnormal there must be/surely was something better, far better, than either the ‘great life’ or the ‘glorious life’ – and thus I would not, could not, and did not, settle for second best – and that this is precisely what I am conveying to my fellow human beings: whatever you do, do not ever settle for second best.

For the best is just here, right now, where it already has been, all along, and always will be. (Richard, Actual Freedom List, No. 27f, 24 October 2003).

KUBA: Yes I remember a similar quote of Richard’s answering to a correspondent as to why one would continue proceeding when no longer motivated by feeling bad (i.e. out of desperation). That is precisely how I find myself these days – that I don’t have moods anymore, I don’t go around feeling resentful or glum about life, the various aspects of ‘human wisdom’ have been explored and decimated (to borrow Devika’s word), it is second nature to have a good time being alive, as an ongoing modus operandi. And yet I know that there is something far far better, that this is a very distant second best, and even just a brief glimpse of that which exists outside of the human condition reminds me immediately of this. So it is the utter preciosity of that which is glimpsed, which is outside of ‘me’, which is the motivation to continue, even when no longer out of desperation.

VINEETO: Are you saying that up to now you practised actualism “out of desperation” and that only now that you have glimpsed “something far far better” you have the interest and “motivation to continue”? If that is so, I can understand why you don’t remember the vital importance of pure intent and forgotten the above given quotes regarding the ‘doer’ (controller) and the ‘beer’.

In fact, I am pleased that you now say that “the utter preciosity of that which is glimpsed, which is outside of ‘me’, which is the motivation to continue”.

Here is an excerpt from Richard’s Personal Webpage as to how enjoyment and appreciation evoke and strengthen pure intent and to be able to imitate the actual as much as possible –

Richard: In 1981, as the new year dawned, I took the first step on what I would later choose to call the wide and wondrous path to an actual freedom from the human condition.

(…)

By being relentlessly attentive to, each moment again, and scrupulously honest about, how that only moment of ever being alive was experienced (so that any deviation from such felicity and innocuity was attended to with the utmost dispatch) it rapidly became more simpler and much easier to live peacefully and harmoniously with my then-wife and then-children, in particular, and with anyone and everyone who came into my presence. And this way of living was such an admirable state of affairs I was wont to exclaim to all and sundry, then, about how I had discovered the secret to life (for that is how far beyond normal human expectations the felicitous/ innocuous state, which I nowadays call being virtually free, truly is) and I recall being perplexed as to why, it being such a simple and easy thing to do, nobody had ever done it before.

Including myself, of course.

Because the felicitous and innocuous feelings are in no way docile, lack-lustre feelings; in conjunction with sensuosity they make for an extremely potent combination as—with all of the affective energy channelled into being as happy and harmless as is humanly possible (and no longer being frittered away on sorrow and malice or their redressive hand-maidens love and compassion)—the full effect of ‘me’, the feeling entity at the core of ‘being’ itself, is dynamically enabled for one purpose and one purpose alone.

Such imitative felicity and innocuity, in concert with sincerity and sensuosity, readily evokes amazement, marvelment, and delightment—a state of wide-eyed wonderment best expressed by the word naiveté (the nearest an identity can come to innocence whilst being an entity)—and which allows the overarching benignity and benevolence inherent to the infinitude, which this infinite and eternal and perpetual universe actually is, to operate more and more freely. This magnipotent munificence, an intrinsic largesse which has nothing to do with the imitative affective happiness and harmlessness, will do the rest.

All what is required is cheerful, and thus willing, concurrence. (Richard, Selected Correspondence, Method Origin, 3^rd Article)

Best to read this excerpt in its original to have the benefit of the various tooltips.

I wish you lots of fun in your contemplations and explorations of this new territory.

Cheers Vineeto 

May 30 2026

KUBA: Also I think I have got the flavour now, of pure intent, it is exactly as those words describe – “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”.

Although I don’t know if ‘I’ can experientially tell (maybe in rare glimpses but not in general) that second part – “that originates in the perfect and vast stillness that is the essential character of the infinitude of the universe”. As in ‘I’ can experientially detect a “genuinely occurring stream of benevolence and benignity” which is not of ‘me’ in any kind of way, but ‘I’ am not experientially aware of the infinitude of the universe to clearly know that it is coming from there.

VINEETO: Hi Kuba,

When you experience “a genuinely occurring stream of benevolence and benignity” generally ‘you’ are temporarily in abeyance, hence the vital importance of the golden clew (the intimate connection to pure intent via rememoration) when ‘I’ return. However, nowadays pure intent can also be experienced from within the human condition (i.e., as a feeling ‘being’) when pure intent is experienced via that purity personified (i.e. those fully free human beings), reported by ‘Peter’, ‘Vineeto’ and ‘Pamela’ as “a sweetness that was palpable” – plus how ‘he’/ ‘she’ was “literally being bathed in this sweetness”.

Richard: … if you were to think of pure intent as being both (simultaneously) the palpable life-force and that (experiential) “state of being connected” it might make more sense, to start off with, as the experience is of them being one-and-the-same-thing … to wit: an indistinguishable composite; as in, no such grammatically-induced subject-object connective dichotomy. (Richard, List D, James, 11 July 2015).

In regards to “the perfect and vast stillness that is the essential character of the infinitude of the universe”, I remember feeling being ‘Vineeto’ only had a few PCEs in which “the vast stillness that is the essential character of the infinitude of the universe” were experienced but it was enough to make it indisputably clear to ‘her’ that there is no higher power operating inside or ‘outside’ the universe (it also made it obvious from the start that freedom is in ‘my’ hands alone – that there is no entity/ presence/ deity which will set me free.

You can probe into the vast stillness yourself – best when having a ‘self’-less experience – and explore going deeper into the vast stillness by appreciating in wondrous amazement the fullness of this stillness. Richard explained “the actual experience of the infinitude of space and time is to be ‘everywhere all at once” this way –

Claudiu: … But Richard was saying how the nature of infinitude is that it is always here and now. Thus to be here now is to be everywhere at once. I’m not sure what to make of this ‘everywhere’. …

Richard: (…)

It is better explained in ‘Richard’s Journal’. Viz.:

• [Richard]: ‘The purity of life emerges from the perfection that wells up constantly due to a vast stillness which is utterly immense in its scope and magnitude. This stillness of infinitude is that something which is precious. It is the life-giving foundation of all that is apparent. This stillness happens as me. This stillness is my essential disposition, for it is the principle character, the intrinsic basis of everything. It is this universe at its genesis. It is not, as it might commonly be supposed, at the centre of everything ... there is no centre here. This stillness, which is everywhere all at once, is the be all and end all of life itself. I am the universe experiencing itself as a sensate, reflective human being’. (pp. 179-180, ‘Richard’s Journal’, 2nd Edition: Article 25, ‘Peace-On-Earth Is Not The Be All And End All Of Life’; for context see: (Richard, Selected Writing, Actual Freedom).

Thus if you think of it, initially, as the vast stillness which is ‘everywhere all at once’ (as in, there is no centre to physical infinitude) then, when following a train of thought about the audio-taped dialogue regarding the actual experiencing of that vast stillness – where matter-as-energy is the source of everything apparent (i.e., matter-as-mass) – as being a flesh-and-blood body’s essential disposition it will make more sense.

Incidentally, Vineeto affirmed this experience of being, in essence, that vast stillness in another way, during the period in which she was becoming essentially the same as me (how I have been, on my own, all these years), inasmuch she was able to detect four distinct properties of that ‘everywhere all at once’ matter-as-energy source ... to wit: ageless, genderless, shapeless, and limitless.

Here, in part, is how she wrote about it in an email to another back in February 2011:

• [Vineeto ]: ‘(...) before Richard left for India I experienced this fine energy/ gentle energy surrounding Richard (the word energy used in its general purpose sense) as being bathed in a delicious, delicate and appreciative intimacy, and Pamela reported the same. (...). Presently, I apperceptively experience this fine energy/ gentle energy surrounding Richard on a daily basis. Often I experience it as ambrosial in nature, of a quality that fills me with extraordinary delight and well-being, in a way that it makes every cell in my body hum with fulfilment as if a missing chemical has suddenly been added to each cell’s physical structure. (...). Other times this immanence was of a more expediently potentiating nature that furthered my progress to become fully actually free and nowadays is advancing the progress in my aim to *be* Richard, undifferentiated except bodily. (...). One day when I experienced the fullness of the quality of this energy, which I labelled ‘experiencing the source’, I described four outstanding qualities – it is genderless, ageless, shapeless and vast in its depth ...’. (Sunday, February 20, 2011 5:24 PM).

Thus, whenever we interacted intensively over the months after writing that, she inexorably came ever-closer to experiencing herself as each of those four distinct properties, one after the other, until only the last one – being limitless as an actuality – remained unconsummated.

And that is what took place between 3:30 and 4:00 AM, on the 28th August, 2011, which I wrote to you about in February last year on this forum. (Richard, List D, Claudiu2, 28 May 2013).

As you can see, “the last one – being limitless as an actuality – remained unconsummated” until 28 August 2011.

KUBA: Either way there is this genuinely occurring stream of benevolence and benignity which is not of ‘me’ and as such it is completely unpolluted by ‘me’.

And it’s weird because the experience of it is indeed like a benefaction or a blessing, so when ‘I’ am experiencing that flavour there is no question at all that it is a safe thing to pass the baton to.

VINEETO: What you call “to pass the baton to” is ‘you’ giving permission to let life live you by allowing the ‘doer’, the ‘controller,’ to go into abeyance and allow the naïve ‘beer’ to be ascendant (agreeing to being out-from-control).

Richard: To explain further: when out-from-control – out from being under control of the ‘controller’; that self-centred/ self-centric ‘doer’ (i.e., the ‘doer’ of deeds; the ‘actor’ of acts; the ‘speaker’ of words; the ‘thinker’ of thoughts; the ‘feeler’ of feelings) – the primary impetus of agency is the benevolence and benignity of pure intent being dynamically operative via the full concurrence of the ‘beer’ of those deeds, acts, words, thoughts, feelings (i.e., being the experiencing of same, as a state-of-being, as opposed to doing them).

And the words “primary impetus of agency” (‘impetus’ as in, “being dynamically operative”, that is) are used advisedly as, with the ‘doer’ abeyant and the ‘beer’ ascendant, the modus operandi of this mutual agency is indeterminable due to an incapacity to distinguish between the one and the other.

I have written about this quite extraordinary state of affairs before (albeit expressed as “unable to distinguish between ‘me’ doing it and it happening to ‘me’” due to those words of mine being read/ heard by a ‘doer’ and not a ‘beer’). (Richard, List D, Srinath 2, #out-from-control)

Richard: As to be having an EE (or an IE) is to be out-from-control then the critical criterion, which you have evidentially been looking for throughout this email exchange, is the ascendant beer being in full allowance of the benignity and benevolence inherent to pure intent being dynamically operative (whereby the actualism method segues into the actualism process) and pulling one evermore unto one’s destiny. (Richard, List D, Srinath 2, 13 August 2016).

KUBA: But then when that flavour is not present and ‘I’ am imagining ‘my’ way around pure intent then ‘I’ have the most severe reactions around it.

VINEETO: Of course – and if you take your phrase “to pass the baton to” to mean instant abdication of ‘me’, then it may well be a consideration too fast too soon. Hence my suggestion to strengthen the connection to pure intent and aim for eventually living in a more or less permanent excellence experience – being dynamically in a different-way-of-being – as the most sensible next step. Here is a useful reference for you to understand and appreciate the range of naïveness which you can explore –

Richard: A rather quaint clay-pit tale which nonetheless depicts the range of naïveness from being sincere to becoming naïve and all the way through being naïveté itself⁽⁰¹⁾ to an actual innocence.

⁽⁰¹⁾To be naïveté itself (i.e., naïveté embodied as a childlike persona with adult sensibilities), which is to be the closest one can to innocence whilst remaining a ‘self’ (innocence is where ‘self’ is not), one is both likeable and liking for herewith lies tenderness and/or sweetness and togetherness and/or closeness whereupon moment-to-moment experiencing is of traipsing through the world about in a state of wide-eyed wonder and amazement as if a child again (guileless, artless, ingenuous, innocuous)—yet with adult sensibilities whereby the distinction betwixt being naïve and being gullible is readily separable—simply marvelling at the sheer magnificence of this oh-so-material universe’s absoluteness and unabashedly delighting in its boundless beneficence, its limitless largesse, as being the experiencing is inherently cornucopian (due to the near-absence of agency which ensues when the controlling doer is abeyant and the naïve beer is ascendant), with a blitheness and a gaiety such that the likelihood of the magical fairy-tale-like nature of this paradisaical terraqueous globe, this bounteously verdant and azure planet, becoming ever-so-sweetly apparent, as an experiential actuality, is almost always imminent. (Richard’s Personal Web-Page, A Quaint Clay-Pit Tale, last tooltip).

Cheers Vineeto

June 3 2026

KUBA: Hi Vineeto,

The way I understand rememoration currently, if I was to put it in my words, is that it is to intently bring forth the flavour of that which was experienced previously, now. In that I know I have experienced pure intent previously, and yet to cognitively remember this fact is not enough. So I experientially set my antennae to that flavour which I remember was tasted back then, and when that flavour is tasted, it is happening now i.e. it has been rememorated.

VINEETO: Hi Kuba,

I have not answered for a few days to give you time to digest and integrate this “lot of information” I had sent in my last post. Now that you say you “I know I have experienced pure intent previously” you can follow this loadstone of your own experience. Has it “clicked back then” when you quoted what “Geoffrey described rememoration in his excellent succinct style” (18 May 2026)? –

Geoffrey: If I was to put any ‘conditions’ on it (I’m not) it would have to do with knowing what you’re aiming for and going for it (once you know, there is no choice). And for me this required numerous PCEs, and a solid connexion to Pure Intent.
The method is imitative of the actual. In my understanding the correct application of the method was through the ‘naive remembrance’/ the ‘presentiation’ of the PCE... (Geoffrey, Becoming Actually Free, Q2).

What you said to James was spot on –

Kuba: I think the exact word does not matter ultimately, it’s not that one is invoking pure intent as if summoning a spirit. Ultimately it’s the experiential/ existential connection which counts.

– it’s not about a cognitive understanding tick-in-the-box, but having “the experiential/ existential connection” to let pure intent guide you, each moment again – “Pure intent is the connection between the intimate aspect of oneself, that one usually keeps hidden away for fear of seeming foolish, and the purity of the PCE”. (Richard’s Journal, Article 15).

You have Richard words, Geoffrey’s words, my words, but most of all you have “experienced pure intent previously” – do whatever you need to do to immerse yourself in the flavour of pure intent, each moment again, and thus allow it to change you to become more and more the benignity and benevolence of the flavour, via enjoying and appreciating being alive.

I still think the second part of Richard’s personal Webpage (link) is the most exquisite and detailed description about ‘how to’, this one for instance –

Richard: Then, as it was patently obvious in those experiences of pristine purity how this very moment of being alive is the only moment of ever actually being alive, I began to treat each moment again as precious. (Richard’s Personal Web-Page, #in1981)

For an in-depth comprehensive study on Richard’s various descriptions of pure intent I can recommend Richard, List D James, 11 Jul 2013, especially the Info-Tooltip after “All-up there are eleven reports/ descriptions/ explanations as to what pure intent is”.

Cheers Vineeto

June 4 2026

KUBA: Hi Vineeto,

Thank you for your reply, actually I was going to take some time off from all things actualist but this just ended up with me getting stressed over a phone transfer that refused to go smoothly…

VINEETO: Hi Kuba,

It’s quite informative that when you are “going to take some time off from all things actualist” – perhaps because you remembered Geoffrey’s “So I decided I needed a holiday from ‘doing’, from ‘trying’” (Geoffrey, Report of Becoming Free, #Q5) – that you “ended up with me getting stressed over a phone transfer”.

That event might well be an indicator that you are not at the point where taking “a holiday from ‘doing’” is a path to take but rather that your imaginary map to actual freedom is giving you the wrong coordinates. This “getting stressed over” such a minor occurrence like a slow phone transfer is clearly a “warning buzzer”, a “flashing red light” that one has gone astray and that it’s time to take out the instruction manual (Richard, This Moment of Being Alive) to look up exactly what is amiss or where one has missed a vital ingredient. When I searched the AFT for “flashing red light” I found an excellent and very detailed email to Claudiu explaining the actualism method at the start, which you may have skipped thinking being already close to the finish line.

Richard to Claudiu: Whilst reading your above email online it occurred to me to post a brief note, there and then, and simply reiterate how ‘being attentive to my feelings’ only takes place, of course, on those occasions when/ where an otherwise ongoing enjoyment and appreciation diminishes.

Plus, how the very act of thus ‘being attentive to my feelings’ is initiated by that diminishment of enjoyment and appreciation.

In other words, being (cognitively) attentive to one’s (affective) feelings – instigated by the diminution in the quality of affectively enjoying and appreciating being alive/ being here, each moment again, come-what-may – happens less and less once one gets the knack of thus affectively monitoring one’s moment-to-moment (affective) mood and/or temperament via the increasingly subtle variations in one’s (affective) enjoyment and appreciation.

Essentially, ‘feeling good’ as a bottom-line each moment again for the remainder of one’s life means rarely, if ever, needing to (cognitively) be ‘attentive to my feelings’ due to that habituation of the actualism method (such as to result in a still-in-control/ same-way-of-being virtual freedom).

*

Howsoever, upon re-reading your email with the notion of just a brief note in mind, the very detail and thus expansive length of it persuaded me to expand somewhat upon the subject myself and especially so in view of your observations regarding a particular hangover from your earlier buddhistic practice.

(…)

As what is conveyed by that term is already provided in the ‘This Moment of Being Alive’ article – and specifically referred to elsewhere via words such as ‘diminishment’ or ‘diminution’ and ‘flashing red light’ or ‘a warning buzzer’ on more than fifty occasions on my portion of the website – then this expanded post is more about drawing attention to it, even to the extent of belabouring the point, than anything else. (Richard, List D, Claudiu4, 3 February 2016).

As you said you have practiced/ dabbled in buddhistic practice yourself, a similar reassessment to any “hangover” might be needed to get the most benefit and lasting success from practicing the actualism method “as to result in a still-in-control/ same-way-of-being virtual freedom”. Now Richard goes into great detail in this particular post to Claudiu to highlight again that simply being attentive to one’s thoughts and feelings (à la buddhistic attentiveness) is not the actualism method –

Richard: The search-string <warning signal> returned 36 hits and a search for <warning buzzer> resulted in the following exchange.

Viz.:

• [Respondent № 27]: Richard, could you tell me in your own words just exactly what you mean by not ‘expressing emotion’?

• [Richard]: Sure ... an emotion arises because of a situation or circumstance (which can include merely thinking about something whilst on one’s own) and it wants to express, communicate or convey itself either verbally (which may be merely tone of voice), physically (which may be merely facial expression or bodily stance) or as a ‘vibe’ – to use a ‘60’s term – which can be picked-up psychically (and is arguably the most pernicious of all expression).
[...].

[Respondent № 27]: Also specifically which emotions are advantageous to ‘not express’?

• [Richard]: All and any emotion ... what I would oft-times say to people twenty one years ago, when I first put this into practice, was that *emotions are life’s way of reminding oneself that one has gone astray* (that one has wandered off the wide and wondrous path to an actual freedom from the human condition).

An emotion is like a warning buzzer ... or a flashing red light. [emphasis added]. (Richard, Actual Freedom List, No. 27a, 24 January 2002).

This particular quote is included because it depicts the identity inhabiting this flesh-and-blood body all those years ago uncritically declaring how it was via the emotions (i.e., per favour the affections generally) – and not cognition (i.e., not per favour being cognitively attentive) – that it became noticeable ‘he’ had gone astray. (Richard, List D, Claudiu4, 3 February 2016).

Here is another example from the above email –

• [Respondent № 04]: [Okay, then why is it important to ascertain causation and the succession?] Does it help to see the silliness?

• [Richard]: (…)

The name of the game is to habituate an affective imitation of the actual each moment/ each place again – to consistently feel as happy and harmless (free of both malice and sorrow and, thus, their antidotal pacifiers love and compassion) as is humanly possible whilst remaining a ‘self’ – so as to enable the already always existing peace-on-earth to be apparent sooner rather than later ... therefore *whenever/ wherever there is the slightest diminution of that felicity/ innocuity it speaks for itself* that some event, which has been constantly granted the power such as to customarily render that peace and harmony short-lived, has been permitted, via a lifetime of continuous/ routine ignoration, to wreak its havoc once again. [emphasis added]. (Richard, Actual Freedom List, No. 4a, 31 July 2005).

It’s too long to quote more, even though I can highly recommend to read it in full including the tooltips for anyone who is not clear about any aspects of the actualism method.

*

I appreciate your assessment of experiencing a “safe haven” – it also facilitates to be honest and sincere in our communications.

Now we come to what you perhaps consider “ascertain causation and the succession” –

KUBA: You know experientially it seems that ‘I’ as the ‘controller’ have ‘my’ claws dug in quite strong, ‘I’ can deceive ‘myself’ that everything is going smoothly but all it takes is for a phone transfer to go south and ‘I’ start grasping and arrogating and fighting etc.

Of course ‘I’ do not want to ‘be’ this any more, and not even just for ‘my’ sake but for everyone’s benefit. So this seems like a pretty big and obvious obstacle that is staring me right in the face, and I am not sure how it is to be addressed yet, I can see cracks in it but I cannot yet sincerely contemplate dissolving the whole thing.

VINEETO: If what you describe is what counts for looking at the causation of getting upset about “a phone transfer to go south” then this clearly has not worked and will not work to prevent it from happening again and again. Your explanation is attributing causation of this event onto your mother, your childhood experience and habituation since having been a toddler, and this does more to justify and cement your reaction rather than uproot it. Also, “dissolving the whole thing” in one go is a typical all-or-nothing approach and certainly not the only option.

Whereas when you look at the event itself it is very simple – there was an expectation and a strong desire to have it happen quickly and smoothly (because you had probably already planned out the follow-up events) – and when things didn’t go your way you got “stressed”, perhaps even angry, and, as you say, you had this MO since forever.

Seeing the fact very clearly how destructive this MO is not only to your mood but for everyone else around you, there is no sensible reason at all to react in the same way again, ever. All it needs is seeing this fact and the sincere intent to be felicitous and innocuous and then put some such events which are not in your control genuinely on the preference basis.

KUBA: Actually I think I have some idea as to how to proceed with this obstacle, which is for now to allow that underlying anxiety/ fear which feeds the ‘controller’ to come to the surface and see what it is all about.

VINEETO: Can you see that the deciding factor between analysing your past and seeing the fact now is that you have the choice, right now, to actually change – not because you are forced to for moralistic reasons but because you are intelligent and have a benign and benevolent aim in life? This intelligence with benign and benevolent intent means (according to the actualism method) you proceed by getting into the habit of affectively monitoring your mood and therefore detect finer and finer diminution and therefore catch the habitual “stressing” before it has time to grow into a large event. From the same above quoted email –

Richard: As to how simple, easy and thus effortless this way of living/ this course of action is, when sincerely put into practice, it may be handy to also anecdotally reference how the identity inhabiting this flesh-and-blood body all those years ago took the first step, on what has become known as the wide and wondrous path to an actual freedom from the human condition,

(…)

For what ‘he’ had twigged to, in the beginning stages of their joint venture (and particularly exemplified by ‘his’ wife’s predilection for venting over voicing), was how it was far, far easier and simpler to stay in a good mood come-what-may – preferably a happy mood of course – than claw ‘his’ way back up to feeling good, again and again, after having habitually reverted to type.

Hence being (affectively) aware, each moment again, of more and more subtle variations in the quality of one’s moment-to-moment enjoyment and appreciation of being alive/ of being here so as to earlier and earlier pre-empt any potential reversion to type.

Also, repeated experience had shown ‘him’ that minor dips in that quality presaged each major diminution – indeed miniscule blips soon became evident even earlier than those minor dips as ‘his’ ability to (affectively) detect subtle variations in the affective tone of mood and temperament became evermore fine-tuned – and the earlier such habituated silliness could be (affectively) discerned the sooner ‘he’ could thus nip these instinctual potentialities in the bud. [Emphasis added]. (Richard, List D, Claudiu4, 3 February 2016).

To summarize –

1. Ignore the coordination markers of your imaginary map, start where you are at

2. Don’t “take some time off from all things actualist”, i.e. continue affectively monitoring your mood until it becomes a wordless habit.

3. The all-or-nothing approach is a typical ‘controller’ attitude

4. Find out where you may have misunderstood or inaccurately applied the actualism method and adjust where necessary.

5. Put everything in your life on a preference basis

6. When looking for a causation of an emotional occurrence the trigger and attitudinal cause is much closer than you may have thought/ felt (actualism is new, not old as in psychology)

7. If all else fails, read the instructions again, with fresh eyes and an active connection to pure intent.

Cheers Vineeto