Chrono's Journal

cross.chrono · 27 June 2025 20:32

Just for my reference:

As a reminder, here Richard wrote in detail how to access sincere/ pure intent, which is essential for having success with the actualism method –

Respondent: (…) How did you get the pure intent or how did you keep the intent running? Are there certain events that lead to it’s discovery? Is there are a particular approach you would advise other to get pure intent?
Richard: G’day No. 13, Just putting in a plug for what is propagated by the website.
The ultimate source of an actualist’s pure intent is, of course, the pristine purity of the innocence which prevails in the pure consciousness experience (PCE).
For those who are unable to recall/ unable to trigger a PCE there is the near-purity of the sincerity which inheres in naiveté – the nearest a ‘self’ can get to innocence whilst remaining a ‘self’ – which naiveté is an aspect of oneself locked away in childhood through ridicule, derision, and so on, that one has dared not to resurrect for fear of appearing foolish, a simpleton, in both others’ eyes and, thus, one’s own.
(Because ‘naïve’ and ‘gullible’ are so closely linked – via the trusting nature of a child in concert with the lack of knowledge inherent to childhood – in the now-adult mind, most peoples initially have difficulty separating the one from another).
Now, seeing the fact (as ‘I’ am ‘my’ feelings and ‘my’ feelings are ‘me’) that it is plainly and simply ‘my’ choice as to how ‘I’ experience this moment (the only moment one is actually alive) is a first step leading to its discovery.
And, as the part-sentence you have quoted (further above) has been extracted out from the middle of the first paragraph of the section entitled ‘The Who And How of Attentiveness And Sensuousness And Apperceptiveness’, in the ‘Attentiveness And Sensuousness And Apperceptiveness’ article, then the opening lines provide a clue to an answer for your queries. Viz.:
• [quote] ‘The intent is you will become happy and harmless.
The intent is you will be free of sorrow and malice. The intent is you will become blithesome and benign. The intent is you will be free of fear and aggression. The intent is you will become carefree and considerate. The intent is you will be free from nurture and desire. The intent is you will become gay and benevolent. The intent is you will be free of anguish and animosity. The intent is that, by being free of the Human Condition, you will experience peace-on-earth, in this life-time, as this body … as is evidenced in a pure consciousness experience (PCE) (…)’. [endquote]
Spelled-out sequentially that first part of the paragraph, immediately prior to the part-sentence you extracted, can look something like this:

The initial intent comes from a vital interest in becoming happy and harmless.
That intent thus creates a vested interest in being free of sorrow and malice.

The initial intent comes from a vital interest in becoming blithesome and benign.
That intent thus creates a vested interest in being free of fear and aggression.

The initial intent comes from a vital interest in becoming carefree and considerate.
That intent thus creates a vested interest in being free from nurture and desire.

The initial intent comes from a vital interest in becoming gay and benevolent.
That intent thus creates a vested interest in being free of anguish and animosity.
–
All of this vital interest/ vested interest enables sincerity – as to be in accord with the fact/being aligned with factuality/ staying true to facticity is what being sincere is (as in being authentic/ guileless, genuine/ artless, straightforward/ ingenuous) and to be sincere is to be the key which unlocks naiveté … then the summing-up sentence can now look something like this:
The [sincere/ naïve] intent, then, is that by being free of the human condition you will experience peace-on-earth, in this life-time, as this body … as is evidenced in the PCE.
As that summary sentence leads straight on to the sentence you have part-quoted from then it too can now look something like this:
• [quote]: ‘(…) An actualist’s intent is a [sincere/ naïve] intent and discovering how to blend this [sincere/ naïve] intent via attentiveness – into one’s conscious life is the process that places one on the wide and wondrous path to actual freedom … this path is a virtual freedom’. [end quote] (Richard, Articles, Attentiveness Sensuousness Apperceptiveness)
Which in turn is immediately followed by the how-to sentences:
• [quote] ‘Uncovering how to prolong the condition of virtual freedom – via attentiveness and sensuousness – is still another process. These are felicitous and innocuous processes, however, and they are well worth the effort for attentiveness and sensuousness are central to virtual freedom and the key to the whole condition. Attentiveness and sensuousness are both the goal of actualism and the means to that end: one reaches apperceptiveness by being ever more sensuous and one activates sensuousness by being ever more attentive … and one activates attentiveness by no longer ‘feeling good’. [endquote]
In other words, it is the experiencing of no longer ‘feeling good’ (or ‘feeling happy/ harmless’ or ‘feeling excellent/ perfect’) which activates attentiveness again (as in it ‘jogs the memory’ to pay attention).
It is all a very, very simple method, actually. (…) (Richard, List D, No. 13, 21 May 2009).

Thanks for your reply and pointers Vineeto!

I just watched this video for the first time right now and my experience very much matches with what Peter is saying. Something Richard said also gave me some confidence, which is that (paraphrasing) suggestion that it is intelligence which makes it safe to look inside at the instinctual passions and then chooses the felicitous feelings with the pure intent to live it. I’d say it’s a counter to the doubtful vibes and currents which suggest that I will go out of control or go crazy if I don’t go along with the herd. It highlights this sort of confusion deep inside of what I am. There’s an intelligence operating despite the instinctual passions.

As I reflect on this being unilateral, I realize that there’s a certain dare in trying to be happy and harmless. I REALLY want to be happy and harmless forever, but doing so goes against the fold and invokes a great fear. This gives rise to weirdly wanting to tell someone about what I am trying to do instead of just choosing to feel good without hoping for their approval.

Vineeto:

Here is how feeling being ‘Vineeto’ described ‘her’ own discoveries –

‘Vineeto’: ‘As I am the one who on my own accord is investigating my own fraudulent existence, nobody else can expose me more than I am already doing so myself! And I am not only admitting that ‘I’ am a fraud, ‘I’ am also ready and willing to take the cure – ‘self’-immolation.
Once this commitment to eliminate my own aggression and my own taking offence is taken fully on board, then aggressive arrows of others simple fall flat on the ground. The aggression of others can only trigger fear and anger in me as long as I nourish malice in myself. When I start examining my own anger and maliciousness with the sincere intent to eradicate it source, ‘me’, then I can be confident that there is no glint of malice in what I say and write and therefore other people’s accusations simply look silly.
As I am the one who on my own accord is investigating my own fraudulent existence, nobody else can expose me more than I am already doing so myself! And I am not only admitting that ‘I’ am a fraud, ‘I’ am also ready and willing to take the cure – ‘self’-immolation.
Once this commitment to eliminate my own aggression and my own taking offence is taken fully on board, then aggressive arrows of others simple fall flat on the ground. The aggression of others can only trigger fear and anger in me as long as I nourish malice in myself. When I start examining my own anger and maliciousness with the sincere intent to eradicate it source, ‘me’, then I can be confident that there is no glint of malice in what I say and write and therefore other people’s accusations simply look silly. (…)
When I revisited this post that I had written four years ago, I could see my process of learning to think in action. I remember that each paragraph was the end product of mulling over topics, of sincere investigation into my emotions and of honest questioning of my beliefs. I remembered how I had enjoyed the process of discovery and the act of describing it to someone else. One thing, however, was always top priority in my writing – I needed to be 100% sure that I was in no way malicious, grumpy, resentful, spiteful, revengeful or aggressive in what I said. This means sticking to the facts and being aware of the slightest emotional reaction that I might have while making good use of it for investigative purposes each time it happens. (Actualism, Vineeto, AF List, Gary-d, 24.6.2001)

When I reflect on this, I feel like I’ll be ridiculed for being felicitous and innocuous. But the difference this time unlike before is that I see that others don’t actually know something that I don’t (by their choosing to be malicious and sorrowful). This I think definitely comes from the ‘don’t fall out of line’ vibes and currents.

The popular wisdom is that it’s ‘good’ and a caring thing to do to suffer along with another (or to feel compassionate). So is being happy and harmless when someone else suffers uncaring? There was one point a long time ago where I had a continuous bout of feeling good. One of my friends was feeling bad about something and I had chosen to feel good despite that. They accused me of being disconnected from reality. This actually shocked me and the memory still stays with me. It’s only now I am returning to re-evaluate this. Even now I wonder if perhaps I was being callous. Maybe I wasn’t being harmless in some way. I had given her whatever advice I thought was sensible at the time (while feeling good), but perhaps what she wanted was for me to feel bad along with her. I realize that this is what is considered caring in the real world. So I ask what would be actually caring?

Ah yes I do remember this. It’s pretty much why I keep coming back to it being this moment of being alive. I found it difficult to ‘go all the way’ or ‘stick with the seeing’ since then. There’s this ‘mountain of fear’ that didn’t seem to be there at that time.

With all that said, I am right now able to choose feeling good more easily. To go with the dare with my REALLY wanting to be happy and harmless. I’ll try this sticking with the seeing that it is this moment again.