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.
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 every thing. 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’).
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.
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’[1] 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)
[1] Footnote Beer:
Richard: There is, of course, no ‘beer’ to be the experiencing of agency in actuality: here in the actual world this flesh-and-blood body is the agency itself; as such, this infinite and eternal and perpetual universe is experiencing its own infinitude, as an apperceptive sentient creature, and this is truly wonderful.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 Aug 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. (link)
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