In a message to a friend and fellow actualist who has committed themselves to feeling good come what may, I had the opportunity to commend them on some of their recent successes along those lines, keenly aware that, due to recent setbacks, I could not say the same for myself. Yet still there remained buried under the muck of animal apprehension a fragment of intelligence that dimly discerned that, because nothing endures in the long run, ultimately all was in fact well. That dim discernment provided enough of a counterbalance to my apparently grim prospects to prevent me from losing the plot entirely.
What follows is a segment of the exchange, spruced up a bit, where I dived (dove?) a little further into a less discussed but no less important principle which arguably constituted the cornerstone of Richardās success with the actualism method.
[Rick]: Personally donāt feel anywhere close to that right now. Of course, commitment is still there. The mission is clear. But situations have formed to damper the spirit and suck out all the cheer despite the"degree to which one applies oneself" to feel otherwise.
My greatest thoughts today, the most redemptive aspect of these scenarios, have centered on the contemplation of how none of this really matters in the long run. Details are unimportant. That line of thinking brought a modicum of relief to the tumult I crashed into this morning.
All is quite OK in that (grand) sense of things.[Anon]: I think this is in line with what I wrote here [snipped], in particular: āI took a more direct route, and saw whole affective part of it all to be just a real-world narrative (in contrast to whatās actual). Stopped taking it seriously. Stopped ābelievingā so much in the whole thing.ā
āDetails are unimportantā and thus you can take a direct route seeing the whole thing (regardless of details) as a chimera, stop taking it seriously and thus stop believing in it and move on.
[Rick]: Richard also took this approach, though clearly with more finesse than Iām achieving right now.
[Richard]: I did everything I could to be as happy and harmless (as free of sorrow and malice) for as much as is humanly possible. This was achieved by first putting everything on a does-not-really-matter-in-the-long-run basis.
Note he says that this is what he did āfirstā in order to fulfill his commitment/intention to feeling good/happy/harmless. This āin-the-long-runā perspective was, according to him, the ābasis.ā In short, the basisāi.e. the foundationāfor feeling as happy and harmless as humanly possible.
Basis
[Oxford]: (1) the underlying support or foundation for an idea, argument, or process: "ātrust is the only basis for a good working relationshipā; the system or principles according to which an activity or process is carried on.
[Merriam Webster]: (1) the bottom of something considered as its foundation. (2) the principal component of something. (3a) something on which something else is established or based. (3b) an underlying condition or state of affairs. (4) the basic principle.
Synonyms: base, bottom, footing, ground, keystone, underpinning, bedrock, cornerstone, foundation, groundwork, root[Cambridge]: (1) the most important facts, ideas, etc. from which something is developed: āThis document will form the basis for our discussion.ā (2) a way or method of doing something. (3) the most important facts or principles or ideas that support something. (4) a fact or situation that makes it possible for something to exist, happen, or develop in a particular way. (5) the way things happen, or are done or organized. (6) the reason why someone does something or why something happens.
[Collins]: (1) the base, foundation, or chief supporting factor of anything. (2) the principal constituent of anything. (3) the fundamental principle or theory, as of a system of knowledge. (4) the principal constituent; fundamental ingredient.
[Britannica]: (1) something (such as an idea or set of ideas) from which another thing develops or can develop. (2) a reason for doing something. (3) a fixed pattern or system for doing something: āPeople are seated on a first-come, first-served basis.ā
[American Heritage]: (1) A fact or circumstance on which something is established. (2) The chief constituent; the fundamental ingredient: āThe basis for most liquids is water.ā (3) The fundamental principle: āObjective inquiry is the basis of science.ā (4a) A pattern or schedule for proceeding: āon a weekly basis.ā (4b) A condition for relating or proceeding: āa first-name basis; a friendly basis.ā
[Wordnet 3.1]: (1) footing, . . . , ground (a relation that provides the foundation for something) āthey were on a friendly footing"; "he worked on an interim basis.ā (2) base, foundation, fundament, groundwork, cornerstone (the fundamental assumptions from which something is begun or developed or calculated or explained) āthe whole argument rested on a basis of conjecture.ā (3) base (the most important or necessary part of something) āthe basis of this drink is orange juice.ā
This ālong runā vantage, i.e. this āultimate senseā perception, is alluded to in a few other places:
[Richard]: [N]othing really matters in the long run and, as nothing really does matter (in this ultimate sense) it is simply not possible to take life seriously ā¦ sincerely, yes, but seriously? No way ā¦ life is much too much fun to be serious!
RICHARD: Life here in this actual world, the world of the senses, is much too much fun to be serious ā sincere, yes, but in no way serious ā irregardless of what occurs in the course of daily life because, in the long run, nothing really matters. . . .
Note above how for Richard life is much too fun irregardless of events in daily life ābecauseā (alluding to that basis or foundational principle again) nothing really matters in the long run.
[Richard]: All these words . . . will perish and all the monuments . . . will vanish . . . nothing will remain. . . . Which means that nothing really matters in the long run and, as nothing really does matter (in this ultimate sense) it is simply not possible to take life seriously ā¦ sincerely, yes, but seriously?
No way ā¦ life is much too much fun to be serious!
[Richard]: [I]t is a living actuality for this flesh and blood body that nothing really matters in the long run. . . .
More on this ālong runā aka āultimate senseā of things:
[Richard]: The advantage of living in freedom is that none of this matters. In an ultimate sense it does not matter what anyone believes in or what mayhem their belief causes.
Q(1): Where you said then that it doesnāt matter to you what happens in the world ā¦
R: In an ultimate sense.
[Richard]: This is the peculiar part about an actual freedom. Utter security. The absolute certainty that nothing can go wrong in an ultimate sense brings completion. This is perfection ā¦ but not in the human concept of perfection. For them perfection means disease-free.
RICHARD: The absolutely undeniable fact of physical death means that, in an ultimate sense, nothing really matters: as nothing lasts forever (matter arranges and rearranges itself endlessly totally wiping out whatever came before) there is nothing worth dying for. Hence playfulness ā¦ I could not be solemn if my life depended upon it.
RICHARD: [T]he fact of death means that, in an ultimate sense, nothing really matters: hence playfulness. Also, the universe, being infinite and eternal, means that eternity is already always here ā¦ now.
RICHARD: Perhaps if I were to put it this way: if, upon ordering buttered toast at a cafĆ© the waiter/waitress brings hot, golden-brown toast covered with butter just beginning to melt and drip, in contrast to bringing cold, charred-black toast covered with butter long-ago melted and now congealed, I would rate the former as being 10, on a scale of 1-10 and the latter as being 1 on the same scale ā¦ howsoever that is a relative scale as the very stuff of both the former and the latter, being the very stuff of infinitude itself, is incomparable (peerless).
Thus, in the ultimate sense, everything is perfect here in this actual world.
(Ha, he used this same illustration above with Pamela in the DVD.)
RICHARD: As you initially asked about the sensate experience of a āhuts-made street in Bombayā then essentially every thing on the Indian subcontinent is pristine ā pure and perfect ā as it is anywhere. Vis.:
Thus, in the ultimate sense, everything is perfect here in this actual world.
Interesting to see above how the āpristineā and āperfectā preception of everything, including the streets of Bombay, is derived from or inheres in that āultimate senseā, i.e., that ālong runā vantage.
RESPONDENT: Richard, you say [quote] āIf it were not for physical death one could not be happy ā¦ let alone harmlessā [endquote]. How is that possible? . . . You havenāt experienced physical death. . . . How does it have anything to do with being happy and harmless?
RICHARD: It basically has to do with endurance and, therefore, seriousness. As no body endures it means that nothing really matters in the long-term and, as nothing actually is of enduring importance (in this ultimate sense), it is simply not possible to take life seriously. . . .
In the excerpt above Richard substitutes ālong runā with ālong-termā. With the opposite of long-term being short-term, the notion of time and temporality enters into it, with eternity representing the longest-term possible.
[Richard]: [I]f everything alive today were to all-of-a-sudden endure forever then everything would matter in the long-term (everything would be of enduring importance (in this ultimate sense) and, therefore, life would be a serious business.
Thereās also some relation between this long-run/long-term/ultimate-sense perspective and a āgrand schemeā awareness where everything is falling correctly/perfectly/appropriately into place:
[Richard]: The actual world is epitomised by a perfection that is unassailable ā¦ whatever happens is appropriate to the circumstances. Being here now as-I-am enables one to be aware of the grand scheme of things, and everything falls into place.
And because nothing endures there is freedom to frolick. One has to see how one does not endure over time. All past āmeāsā indeed all past events are dead, done, and gone; and future events have no existence. With no past and no future, there is no present, for it only exists in relation to past/future:
[Richard]: Only this moment actually exists, for there is no lasting āIā present which would make the past and future real. The freedom from enduring over a time known as the past, the present and the future, leaves one completely able to appreciate the impeccable purity of being here now.
Absent that long run vantage where nothing whatsoever can possibly last, one gets bogged down in immediate concerns that take on the appearance of having lasting/enduring effects and consequences. This is one of the most essential aspects of what āIā am and what āIā do.
[Richard]: Thus the past, the present and the future become less and less real as the sense of āIā as an enduring entity, continuing over time, is dependent upon emotion-backed reverie and speculative apprehension fuelling the fires of malice and sorrow.
[Richard]: As this specific moment has never happened before, so too has this specific body called Richard never happened before ā¦ everything is constantly changing. Thus I ā like this moment ā am ever-new, fresh, unique, peerless, original, unrivalled, matchless and novel. Thus I ā this new I of this moment ā can say, quite validly, āI am happening for the very first timeā. The āIā that appeared to exist over time was a mental/emotional construct ā¦ or as I am inclined to say: A psychological entity that endures through psychological time. Whereas I have never been here before. ā¦ and neither has this moment.
It is all very priceless.
So endethālike all things mustāa modest endeavor to collect scattered quotes pertaining to that which formed the basis for the happiness Richard sought and attained.