Kuba: Hi Vineeto,
Vineeto: When an intense feeling such as the fear of extinction is encountered for the first time, it sometimes requires an affective exploration to identify what it is really about before one can see the silliness of this existential fear and be able to return to feeling good for further contemplation. Besides, this example of the affective exploration into stuckness, fear and the addiction of being ‘me’ could result in the courage to proceed for James or other readers via garnering sufficient pure intent.
Similarly, your own affective experiences of “limerence” revealed that you are “addicted to being it”, that there was “a ‘good’ side where I felt fulfilled …” and “the dream of ‘love’”.
However, there is no point in going into these limerences once you know what they are about or into the feelings of the fear of ending ‘me’ again and again unless ‘I’ am prepared, via discovering and dissolving the last bastions of ‘me’ objecting to ‘my’ demise, especially when you already found out that you “would go in circles”. (Vineeto to Chrono, 18 Oct 2025)
Kuba: So this is how I am experiencing this, and in fact this is precisely what happened yesterday. That ‘I’ have set up a base camp somewhere on the periphery of normalcy, periodically ‘I’ will take a daring outing away from the base camp and “up the mountain” let’s say. And what I found yesterday is that there is a tether that connects ‘me’ back to base camp, that deep down ‘I’ know ‘I’ am only going to go so far, scout out the territory from what ‘I’ can see and then return to what appears as the warmth of the known.
Hi Kuba,
Good, you have come to appreciate the limitations of taking special excursions from the “base camp” – what I had called “your steeple chasing modus operandi” in an earlier message –
Vineeto: What happened to that experience “that everything is already in its rightful place now” and all the other experiences you reported which inform you of the same perfect actuality. It seems that in your steeple-chasing modus operandi for extra-ordinary experiences you omitted to establish a golden clew to pure intent, which could inform and aid you when you are affectively feeling, and justifying, indignation about other people’s wrongs and thus forgetting about your commitment to being happy and harmless, if it was ever there in the first place. (Kuba10, 3 Oct 2025a)
Perhaps you could consider as your next practical step upgrading to camp 2, the “Advanced Base Camp” in Everest-climbing lingo. Their final summit push is from Camp 4, being in the “death zone” where bottled oxygen is essential (Uphill Mountaineering). 
For actualists the next step from ‘base camp’ is the “pragmatic, methodological, still-in-control/ same-way-of-being virtual freedom” –
Peter: This process, if undertaken with a sincere intent, will inevitably lead to a state of a pragmatic virtual freedom. One then goes to bed in the evening knowing that one has had a virtually perfect day, and knowing that tomorrow, without doubt, will also be a virtually perfect day. Unless one is willing to contemplate being happy and harmless, free of malice and sorrow, 99% of the time – then forget the whole business. One is then merely aiming for some ‘pie in the sky’, some miracle event to ‘make it all better’. (…) A pragmatic virtual freedom is available for everyone and anyone who has the sincere intent to be happy and harmless. (Library, Virtual Freedom).
Kuba: I experienced this yesterday as the variations of the fear of extinction, or perhaps of abandoning humanity, something like leaving behind all that is known and familiar and setting off into exile, into an unknown land. But the thing is I have experienced these feelings before, it’s not like any of this was new to me, which means I have travelled this 2 way journey before.
So then since yesterday I thought that it is this “tether back to base camp” which needs to be examined, because it will never allow me to set off on the genuine one way journey to ‘my’ extinction. So this is what pricked my ears when you wrote :Vineeto: However, there is no point in going into these limerences once you know what they are about or into the feelings of the fear of ending ‘me’ again and again unless ‘I’ am prepared, via discovering and dissolving the last bastions of ‘me’ objecting to ‘my’ demise, especially when you already found out that you “would go in circles”.
Sometimes one needs to go round in circles a few times to realize what is happening, and perhaps this time your realisation is sufficiently firm for taking action and do something practical and down-to-earth about it.
Upgrading your present situation to pragmatic virtual freedom will give you a new confidence that being increasingly felicitous and innocuous (happy and harmless) is possible to live every day, in every situation – provided you sincerely and honestly leave no stone untouched. It means trying it out in real life what you often may have only rationally or conceptually understood but not yet applied in everyday living.
To add another plug for Virtual Freedom, which ‘Peter’ and ‘Vineeto’ lived and documented until the epoch-changing events in 2009/2010, here is how Richard summed it up –
Richard: What Peter has been doing, in conjunction with Vineeto, is what he characterised as beating down all the long, dry grass (and every single bit of persistent regrowth) leading up to and obscuring the gate in the fence separating it from the greener pastures on the other side.
As such they have both done a sterling service for their fellow human beings – having written prolifically about it all whilst they were doing it (rather than after the fact from memory) – in ensuring an in-control virtual freedom is now possible for any normal person/normal couple simply by applying the actualism method – as distinct from the actualism process – in their everyday life (both at work and at leisure).
In other words, they have both shown and documented the way how a virtual freedom which does not require being out-from-control – let alone something peculiar happening in the nape of the neck – can spread exponentially around the globe without disrupting civilisation (as a bloody revolution would, for example, in a futile attempt to change society).
I will refer you to a previous exchange of ours. Viz.:
• [Richard]: ‘The only way societies will radically alter is by radical change on an individual level as it is individuals collectively who make society what it is.
And this is where actualism is pivotal as it must be borne in mind that the way children are raised is in accord with the prevailing wisdom of the time (currently in the form of values/ principles and morals/ ethics per favour the trickle-down effect of spiritual enlightenment/ mystical awakenment).
Thus it is the flow-on effect of the words and writings of an actual freedom from the human condition – as in practically anyone now being able to be as happy and as harmless (virtually free of both malice and sorrow and their antidotal pacifiers love and compassion) as is humanly possible – which is the most probable and realistic prospect, in the foreseeable future, for all of humankind … and which is why I stress the importance of a virtual freedom.
Although that is, of course, according to the current situation; the moment another becomes actually free from the human condition (especially if it be a female) that scenario may very well undergo a profound reappraisal. [Emphasis added]. (Richard, List D, No. 12, 27 Nov 2009).
[…] They both have my highest regard for establishing not just a wide path for their fellow human beings to travel, if they so choose, but a wide and wondrous one with all the otherwise rank undergrowth on either side gentrified as well. (Richard, List D, No. 12, 12 Dec 2009).
Should you actually decide to do take the path to a pragmatic virtual freedom you might find out, experientially and over time, that your present assessment of “experientially ‘I’ cannot see yet that this is the best course of action to take, for everybody concerned” (link) is incorrect. Besides, if Richard and myself had made the assessment you made we wouldn’t have this conversation right now.
Kuba: Richard summarised the experience of that “tether back to base camp” in his journal (article 9) :
Richard: It requires great fortitude and finesse to fly in the face of the social commandment: to remain a member of society at all costs. There is a pull of loyalties; old allegiances to relatives, friends, colleagues and acquaintances will tug at the heart, pulling one back, urging one to remain where one is. Loyalty, however, is a two-edged sword for it can cut two ways; there is the new allegiance to the purity of the peak experience, pulling one forward relentlessly, for herein lies release … and genuine peace-on-earth. The pull in two directions can be excruciating. On the one side is the sense of belonging, the warmth of relationship and the being acknowledged by the peoples one has always known. There is the loss of all that, with its ensuing grief – and guilt – at leaving them all behind. On the other side there is the knowledge that one will have reached one’s destiny, that one will have that perennial cheerful contentment with life as-it-is subtly buzzing inside one, and that the actuality of peace-on-earth and prosperity for all humankind is now possible. All this one knows, with a crystal-clear certainty, from the perfection of one’s PCE. (Richard’s Journal, Article Nine)
Kuba: Actually this feeling I experienced yesterday it reminded me of experiences in the past where a relationship would break down, and there would be this deeply sorrowful feeling, that this person with whom I have been so close for all those years would now disappear never to be met again – this is the flavour of that ‘tether’. (link)
When you look closely and sincerely, “that ‘tether’” is not just one ‘tether’, it is a whole bundle of tethers, and you cannot cut this bundle in one swoop (else you would have done that by now). This is where the pragmatic virtual freedom comes into play, you examine each tether (whenever it interferes with your being happy and harmless every moment of the day), perhaps multiple times until it dissolves for good, by finding it to be another facet of being ‘self’-centric, ‘me’-enhancing. (Please note, being less ‘self’-centric is not putting the other before oneself but having a preference to imitate actuality rather than ‘me’ being the centre of all thoughts and actions.) In this way ‘I’ become thinner and thinner, more felicitous and more gentle, magnanimous, benevolent, kind, tender and naive until ‘self’-centricity disappears altogether.
You might find a whole range of aspects of life where you automatically still follow the old paradigm of principles and concepts which now need re-examining, aspects of your social identity and of dreams of sudden redemption. Remember, actual freedom is new, down-to-earth, non-spiritual and actual. If any your many insights have not changed your day-to-day behaviour, towards yourself and others, they still need to be actualised. And there is not even the excuse that ‘self’-immolation is too much of a tall order because this is not required for living a pragmatic still-in-control virtual freedom.
Richard: Human beings eat corporeal food, drink physical water and breathe molecular air, in order to be here, to be alive at all. Humans are here only because of sexual intercourse: the joining of the spermatozoa and the ova … there is no other way of becoming a human being and living in this world. All this living is necessary in order to discuss these very matters. One has to just try putting a spring clip upon one’s nose and a large piece of sticking plaster over one’s mouth for a few minutes to discover what actuality is. As one rips the plaster from one’s mouth and gulps in that sweet and actual air, one knows that one is certainly here on earth, living this life. And this earth, this life, is already perfect … if only one will start living it instead of waiting in vain – and sorrow – for some Supernatural miracle to occur. (Richard’s Journal, Article Nine)
And –
Richard: What I have is a complete confidence in is the purity and perfection of the infinitude of this universe which, to my never-ending delight, brings about serendipity.
What one discovers, time and again, is that the personal boundaries that one feels so safely protected by, are made up of ‘my’ accrued beliefs as to who ‘I’ am. This is ‘my’ outline, as it were, shaped by other people’s description of ‘me’ … a construct which gives ‘me’ asylum in each different group into which ‘I’ wish to enter. Yet the outline of this construct creates, simultaneously, an enormous distance between ‘me’ and the world outside. [Emphasis added]. (Richard’s Journal, Article Nine)
Cheers Vineeto