Counsels and Maxims | Page 9

In this respect, purely intellectual occupation, for the mind that is capable of it, will, as a rule, do much more in the way of happiness than any form of practical life, with its constant alternations of success and failure, and all the shocks and torments it produces. But it must be confessed that for such occupation a pre-eminent amount of intellectual capacity is necessary. And in this connection it may be noted that, just as a life devoted to outward activity will distract and divert a man from study, and also deprive him of that quiet concentration of mind which is necessary for such work; so, on the other hand, a long course of thought will make him more or less unfit for the noisy pursuits of real life. It is advisable, therefore, to suspend mental work for a while, if circumstances happen which demand any degree of energy in affairs of a practical nature.
SECTION 8. To live a life that shall be entirely prudent and discreet, and to draw from experience all the instruction it contains, it is requisite to be constantly thinking back,--to make a kind of recapitulation of what we have done, of our impressions and sensations, to compare our former with our present judgments--what we set before us and struggle to achieve, with the actual result and satisfaction we have obtained. To do this is to get a repetition of the private lessons of experience,--lessons which are given to every one.
Experience of the world may be looked upon as a kind of text, to which reflection and knowledge form the commentary. Where there is great deal of reflection and intellectual knowledge, and very little experience, the result is like those books which have on each page two lines of text to forty lines of commentary. A great deal of experience with little reflection and scant knowledge, gives us books like those of the _editio Bipontina_[1] where there are no notes and much that is unintelligible.
[Footnote 1: _Translator's Note_. A series of Greek, Latin and French classics published at Zweibr?cken in the Palatinate, from and after the year 1779. Cf. Butter, Ueber die Bipontiner und die editiones Bipontinae.]
The advice here given is on a par with a rule recommended by Pythagoras,--to review, every night before going to sleep, what we have done during the day. To live at random, in the hurly-burly of business or pleasure, without ever reflecting upon the past,--to go on, as it were, pulling cotton off the reel of life,--is to have no clear idea of what we are about; and a man who lives in this state will have chaos in his emotions and certain confusion in his thoughts; as is soon manifest by the abrupt and fragmentary character of his conversation, which becomes a kind of mincemeat. A man will be all the more exposed to this fate in proportion as he lives a restless life in the world, amid a crowd of various impressions and with a correspondingly small amount of activity on the part of his own mind.
And in this connection it will be in place to observe that, when events and circumstances which have influenced us pass away in the course of time, we are unable to bring back and renew the particular mood or state of feeling which they aroused in us: but we can remember what we were led to say and do in regard to them; and thus form, as it were, the result, expression and measure of those events. We should, therefore, be careful to preserve the memory of our thoughts at important points in our life; and herein lies the great advantage of keeping a journal.
SECTION 9. To be self-sufficient, to be all in all to oneself, to want for nothing, to be able to say _omnia mea mecum porto_--that is assuredly the chief qualification for happiness. Hence Aristotle's remark, [Greek: hae eudaimonia ton autarchon esti][1]--to be happy means to be self-sufficient--cannot be too often repeated. It is, at bottom, the same thought as is present in the very well-turned sentence from Chamfort:
_Le bonheur n'est pas chose ais��e: il est tr��s difficile de le trouver en nous, et impossible de le trouver ailleurs_.
[Footnote 1: _Eudem. Eth_. VII. ii. 37.]
For while a man cannot reckon with certainty upon anyone but himself, the burdens and disadvantages, the dangers and annoyances, which arise from having to do with others, are not only countless but unavoidable.
There is no more mistaken path to happiness than worldliness, revelry, _high life_: for the whole object of it is to transform our miserable existence into a succession of joys, delights and pleasures,--a process which cannot fail to result in disappointment and delusion; on a par, in this respect, with its obligato accompaniment, the interchange of lies.[1]
[Footnote 1: As our body