Vineeto: After you had these experiences you described are you now confident that it is safe to give the ‘green light’ to leave your ‘self’ behind?
Kuba: That is a great question and I can confidently say yes, in those experiences (those moments of apperceptiveness) it is not just that ‘I’ blink out, because from the perspective of that apperceptive seeing ‘I’ have never actually existed in the first place, and everything is complete.
So those experiences make me understand that quote of Richard’s :Richard: And the reason why the word ‘magic’ is utilised (magic as in prestidigitation and not as in a sorcerer’s magic) is because no other word currently exists to adequately convey how a lifetime of cares and woes – all the misery and mayhem which epitomises the human condition – can vanish in an instant (and vanish so completely as to have never been in the first place). (Long Awaited Announcement, 3rd [R] tool-tip).
In those experiences this is exactly what happens, but only temporarily, ‘I’ am here one second and then next ‘I’ have never existed, ‘I’ am seen for that “dream which in fact never was”. So when ‘I’ come back the memory of this is imprinted, along with the knowing that it is safe for ‘me’ to become extinct. (link)
Hi Kuba,
I am pleased to hear you can now confidently confirm that you know “that it is safe for ‘me’ to become extinct”.
You said 2 weeks ago –
Kuba: So there were two things which were impressed on ‘me’ when ‘seeing past the veil’:
The actual world does genuinely exist and it is complete, consummate.
‘I’ have to die in order for this body to be free to live there. (13 June 2026).
Now knowing that “‘I’ have to die in order for this body to be free to live there”, as in having it “impressed on ‘me’”, is one thing. What remains now for ‘you’ is to initiate the actualism process, where you eventually allow and whole-heartedly welcome ‘your’ oblivion via an ongoing dynamic experience of pure intent, which is also described as a continuous excellence experience and being naiveté itself[1].
Footnote [1] Being naiveté itself:
Richard: 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 Webpage, A Quaint Clay-Pit Tale, Last Tool-tip)
I noticed you have the habit to always be looking for a short-cut or a realisation big enough to bring an instant result (hence having “a good giggle” at the “Jump Street Tripping Scene” video (link). However, it is the actualisation of many realisations, and in due course allowing life to live one that an actual freedom eventuates –
>Richard: Being out-from-control/ in a different-way-of-being is quite daunting to contemplate as an on-going EE marks the end of the beginning of the end of ‘me’ and the commencement of the actualism process – as distinct from the actualism method – wherein a momentum not of ‘my’ doing takes over and an inevitability sets in; in an on-going EE the actual world has the effect of impelling one towards it – like a moth to a candle as the overarching benignity and benevolence of the actual increasingly operates such as to render ‘my’ felicity/ innocuity increasingly redundant; [Emphasis added]. (Richard, List D, No. 12, 9 Dec 2009a).
Here is a short summary, written three weeks after ‘Vineeto’s’ transition into the actual world, which can perhaps serve as inspiration what to do in the meantime (the longer description is in Richard’s correspondence to Srinath) –
Vineeto to No. 13 … As I said elsewhere, becoming harmless (and therefore happy) was the beginning of being caring and in the end it was a near-actual caring that made me dare to give everything of ‘me’ without further reservation. This willingness to give everything of what ‘I’ hold most dear, to abandon ‘me’ at the core of my ‘being’ for the benefit of this body, that body and every body is the inevitable end of ‘me’.
Subscriber No. 13: If this is true, people on the path can pay exclusive attention to this ‘caring, a caring as close to an actual caring as an identity can muster’ and use it as the driving force behind the whole process of becoming harmless and happy
Vineeto: Well said.
This caring (becoming as harmless as possible and moving towards a near-actual caring) is of course not to be confused with the feeling caring that is taught as part of the (religious) morals and ethics of society. One is taught to be un-selfish, to put the other before oneself (which never ever happens in practice), in order to reap a feeling-better-than-thou superiority and/or a reward in a mythical life after physical death.
Provided you understand that the moral/ feeling caring is only keeping you locked within the human condition and that near-actual caring includes you as much as everyone else, then you can indeed use it as the driving force for the whole process of becoming free. (Direct Route, Vineeto to No. 13, 25 Jan 2010).
Cheers Vineeto