Bart: Hi Vineeto,
Yes I’ve been in and out since Topica forum.
Hi @Bart,
I found this file from the Yahoo list and was wondering if that was your correspondence in 2009 –
RESPONDENT: (…) I do know that what I’m doing is not what is propagated by the af-website. I’m not too worried about it, as I’m sure this is just part of the process, which will eventually make me discover pure intent and put me on the path to actual freedom. (…) I’ve been wondering about this statement of Richard:
[Richard]: ‘An actualist’s intent is a pure intent and discovering how to blend this pure intent – via attentiveness – into one’s conscious life is the process that places one on the wide and wondrous path to actual freedom’. (Richard, Articles, Attentiveness Sensuousness Apperceptiveness)
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? (link)
Does this question posed above possibly ring a bell as having been asked by you? It is the “I’m not too worried about it” which made me wonder (the participant’s name was the same as yours).
Bart: I see you pointed out some issues you think I got at odds with AF website. That’s ok with me, I know all of this. I have my own path, it may be inconsistent too. The usual AF stuff probably didn’t work out with to some extent. I think it’s more complicated and yes many life experiences influenced and boost my AF experiential knowledge. If you think I am wrong or too far from classic AF that’s ok I cannot convince you to the validity of my PCE experience or the general sincerity of my approach. But I think I know more than ever the difference between being it (series of sensation) and having human entity ‘software’ operating. I think AI may super helpful, I’ve been testing it on a few fields now and in general it’s better than most if not all interaction I got in these fields with humans, welcome to the future.
What struck me most about the example of your AI communication was not so much the misconceptions (duplicated by the program), which is a common occurrence, but the way you value that the program gives you back your own conceptions while only adding positive/amplifying qualifiers, and that you also state this “may [be] super helpful”. It verges on solipsism (link), as in the ‘speaker is the ‘listener’ and vice versa. If this is, as you say “your own path” then you are well and truly stuck with it.
Given that you also say you “know all of this” what I had pointed out as misconceptions/ misunderstanding and plain false assumptions, combined with saying that you “have your own path”, there seems to be no further interest in any clarifying communication on your part.
When you state “I cannot convince you to the validity of my PCE experience” I can only comment that I have not seen any description of your PCE experience so I cannot make any kind of assessment. Personally, I would never describe my own PCE experiences as a feeling being or my day-to-day experience being fully actually free merely so blandly as a “series of sensation”. In contrast, here is description of Richard’s experience of an early PCE –
[Richard]: It was in my preteen years and I was sitting on an old farmhouse veranda—my boyhood mother had taken me with her while visiting a neighbouring farmer’s wife—gazing entranced at the glistening white of a full glass of milk in the early morning sunshine only to discover, upon looking up from the double-crescent shadow impeccably cast by the rim, that to my surprise the world about had also become impeccable.
The reason I was taken aback is because I really did not like milk back then, and usually refused to drink it, but when the farmer’s wife had politely offered to me either that or a glass of lemonade (as they were about to take tea and no youngsters were ever permitted tea in those days) then, as the words ‘lemonade please’ were trembling on my relishing lips, a stern parental eye had caught mine and impelled me to lamely say ‘milk please’ instead. As lemonade (the sparkling store-bought variety) was a rare treat for a boy on the farm, I had smarted from the injustice of always having to be noble and had glumly sat there, gazing blankly into the hated milk whilst vainly trying to gather the nerve to just down the lot (another no-no as etiquette dictated polite sipping) and be done with it.
This childish delaying tactic (sipping merely drew out the horrid taste) precociously transformed itself into a fascination with the silent paradox of a circular rim casting a double-crescent shadow and a stillness began to descend all around. The clacking tones of those gossiping mothers faded off into the middle distance and the myriad of farmyard sounds came refreshingly to the fore.
The warming rays of sunlight are a skin-caressing beneficence; the very air itself is a gentle embrace all around the globe; the pungent aromas, as are befitting the rural life, drift fragrantly past the nostrils; a gaily-marked butterfly, flip-flopping so colourfully along just above the verandah rail, is now deftly alighting in amongst the foliage of a clambering rose-vine and … and it is actually a magnificent morning, in all respects, as everything is perfect once again.
Just as it already has been, all along, and always will be.
A delight in looking around this veritable paradise shows the farmer’s wife tipping the teapot again, offering a generous platter of newly-baked biscuits, and she is chuckling gutturally at some trenchant witticism. A waft of her lavender perfume drifts by and the sweet, crunchy texture of the biscuit is simply delicious and goes so well with this cool draught of milk, this quite tasty milk, which that confused kid in a bad-dream dimension regularly made out he detested so much. ’Tis such a strange thing to happen, upon going to sleep, to so often vanish into that bad-dream world and then wake up in it—become dream-awake in it—and thus have to live out another dreary time in a drear existence, not knowing either the way back to here or even, mostly, whether here actually has ubiety. (Richard’s Personal web-page, tool-tip after “four exquisite hours”)
Perhaps it is the general reductionistic AI-communication-style which is responsible for such a description, given that you also reduce your description of the whole range of the Human condition merely as “software” and the entirely new to human experience actual freedom from the human condition just as “AF”. This kind of language however, does remind me of dissociation rather than precise observation. Viz:
[Richard]: Often people who do not read what I have to say with both eyes gain the impression that I am suggesting that people are to stop feeling … which I am not. My whole point is to cease ‘being’ – psychologically and psychically self-immolate – which means that the entire psyche itself is extirpated. That is, the biological instinctual package handed out by blind nature is deleted like a computer software programme (but with no ‘Recycle Bin’ to retrieve it from) so that the affective faculty is no more. Then – and only then – are there no feelings …
It is impossible to be a ‘stripped-down’ self – divested of feelings – for ‘I’ am ‘my’ feelings and ‘my’ feelings are ‘me’. Anyone who attempts this absurdity would wind up being somewhat like what is known in psychiatric terminology as a ‘sociopathic personality’ (popularly know as ‘psychopath’). Such a person still has feelings – ‘cold’, ‘callous’, ‘indifferent’ – and has repressed the others. What the wide and wondrous path to an actual freedom is on about is a virtual freedom wherein the ‘good’ feelings – the affectionate and desirable emotions and passions (those that are loving and trusting) are minimised along with the ‘bad’ feelings – the hostile and invidious emotions and passions (those that are hateful and fearful) – so that one is free to be feeling good, feeling happy and harmless and feeling excellent/perfect for 99% of the time. If one deactivates the ‘good’ and ‘bad’ feelings and activates the felicitous/ innocuous feelings (happiness, delight, joie de vivre/ bonhomie, friendliness, amiability and so on) with this freed-up affective energy, in conjunction with sensuousness (delectation, enjoyment, appreciation, relish, zest, gusto and so on), then the ensuing sense of amazement, marvel and wonder can result in apperceptiveness (unmediated perception). (Richard, Articles, A Précis of Actual Freedom).
This is all for you to work out if you are interested to do so.
Cheers Vineeto