reckless throng, whose deportment showed that they had found the
object of my pursuit. I discovered them to be fickle by character,
and vacillating from indifference. They had only escaped the errors
of the moralists, by substituting, in place of their austere
maxims, enjoyments without any regard to consequences. I asked
them to point me to happiness. Without comprehending the import
of my question, they offered me participation in their pleasures.
But I saw them prodigal of life, dissipating years in a few days,
and reserving the remnant of their existence for unavailing
repentance.[2]
In view of so many observations, I abandoned the idea of guiding
my researches by the counsels of others; and began to inquire
for the secret in my own bosom. I heard the multitude around me
complaining, in disappointment and discouragement. I resolved,
that I would not commence the pursuit of happiness by servilely
following in their beaten path. I determined to reflect, and
patiently investigate a subject of so much moment. I detected
at once the error of the common impression, that pleasure and
happiness are the same. The former, fickle and fleeting, assumes
forms as various as human caprice; and its most attractive charm
is novelty. The object which gives it birth today, ceases to
please, or inspires disgust tomorrow. The perception of happiness
is not thus changeable and transient. It creates the consciousness
of an existence so tranquil and satisfying, that the longer we
experience it, the more we desire to prolong its duration.
Another mistaken, though common impression is, that the more
profoundly we reflect, and make the pursuit of happiness a study,
the less we shall be likely to enjoy. This is an error not only
in regard to happiness, but even pleasure. If it be innocent and
exempt from danger, to analyze it, and reason upon it, so far from
diminishing, prolongs the delight, and renders it higher. Without
reflection we only skim its surface; we do not penetrate, and enjoy
it.
Let us observe the few, who have acquired the wisdom to enjoy
that existence, which the multitude waste. In their festal unions
of friendship, let us mark the development of their desire to
multiply the happy moments of life. By what ingenious and pleasant
discussions do they heighten the charms of their condition! With
what delicacy of tact do they analyze their enjoyments, to taste
them with a more prolonged and exquisite relish! With what skill do
they discipline themselves sometimes to efface the images of the
future, that nothing may embitter, or distract their relish of the
present; and sometimes to invoke remembrances and hopes, to impart
to it still brighter embellishments!
Contrary to the prevalent impression, I therefore deem that, to
reflect much upon it, is one of the wisest means in the pursuit of
happiness. The first analysis of reflection, it is true, dispels
the charm with which youth invests existence. It forces the
conviction upon us, that the pleasures of life are less durable,
and its forms more numerous and prolonged, than we had anticipated.
The first result of the process is discouragement. But, as we
continue to reflect, objects change their aspect a second time.
The evils which at the first glance seemed so formidable, lose a
portion of their terrific semblance; and the fleeting pleasures
of existence receive new attractions from their analogy to human
weakness.
They mistake, too, who suppose that the art on which I write has
never been taught. The sages of Greece investigated the science of
happiness as eloquently and profoundly, as they studied the other
sciences. They wisely held the latter in estimation only so far
as they were subservient to the former. In all succeeding ages
there have arisen a few thinking men, who have regarded all their
faculties, their advantages of nature and fortune, their studies
and acquirements, not as ends in themselves, but as means conducive
to the right pursuit of happiness.
So long a period has elapsed since this has been a subject of
investigation, that when the opinion is advanced that this pursuit
may be successfully conducted by system, its rules reduced to an
art, and thus become assimilated to those of the other arts, most
men are utterly incredulous.[3] No truth, however, is more simple.
To attain to a knowledge of the rules, it is only requisite, as in
the other arts, that there should be natural dispositions for the
study, favorable circumstances, and an assiduous investigation of
the precepts.
The influence of fortunate dispositions for this study is chiefly
discernible in men of marked and energetic character. Some are
endowed by nature with such firmness and force of character, that
misfortune cannot shake them. It slides, if I may so speak, over
the surface of their stoical hearts, and the shock of adversity
inspires them almost with a sort of pleasure, calling forth the
conscious feeling of power and independence for resistance. But
we observe the greater number shrinking from affliction, and
even images of sadness, enjoying the present without apparent
consciousness, and forgetting the past without regret. Always
fickle and frivolous, they evade suffering by recklessness and
gayety. The most perfect organization for happiness[4] imparts at
the same time great force to resist the pains of life, and keen
sensibility to enjoy its pleasures. I am aware that great energy
and quick sensibility are generally supposed to be incompatible
qualities; I have, nevertheless, often seen them united. I would
lay down precepts, by which to obtain the combination. By a more
perfect education, it is hoped that, in the ages to come, this
union may become general.
Perhaps some will ask, if he who thus assumes to teach the art
of happiness has himself learned to be constantly happy? Endowed
with a moderate share of philosophy, and aided by favorable
circumstances, I have thus far found the pleasures of life greatly
overbalancing its pains. But who can hope felicity without alloy?
I would not conceal that I have had my share of inquietudes and
regrets; and I have sometimes forgotten my principles. I resemble
the pilot, who gives lessons upon his art after more than one
shipwreck.
LETTER V.
OUR DESIRES.
Whence are our most common sufferings? From desires which surpass
our ability to satisfy them. The ancients relate, that Oromazes
appeared to Usbeck, the virtuous, and said, ‘form a wish, and I
will grant it.’ ‘Source of light,’ replied the sage, ‘I only wish
to limit my desires by those things, which nature has rendered
indispensable.’[6]
Let us not suppose, however, that a negative happiness, a condition
exempt from suffering, is the most fortunate condition to which
we may aspire. They who contend for this gloomy system, have but
poorly studied the nature of man. If he errs in desiring positive
enjoyments, if his highest aim ought to be, to live free from pain,
the caves of the forest conceal those happy beings whom we ought to
choose for our models.
Bounded by the present, animals sleep, eat, procreate, live without
inquietude, and die without regret: and this is the perfection
of negative happiness. Man, it is true, loses himself in vain
projects. His long remembrances, his keen foresight create him
suffering in the past and the future. His imagination brings forth
errors, his liberty, crimes. But the abuse of his faculties does
not disprove their excellence. Let him consecrate to directing them
aright, that time which he has hitherto lost in mourning over their
aberrations, and he will have reason to be grateful to the Creator,
for having given him the most exalted rank among sublunary beings.
If, on the other hand, he chooses to abandon that rank, of which he
ought to be proud, he will degrade his immortal nature at his own
cost; and will only add to his other evils the shame of wishing to
render himself vile.
Let us examine those animals, the instincts of which have the
nearest relation to intelligence. Not one of them takes possession
of the paternal heritage, increases it, and transmits it to
posterity. Man alone does this, improves his condition and his
kind, and in this is essentially distinct from all other beings
below. From the Eternal to him, and from him to animals the chain
is twice broken.
For man, the absence of suffering and a negative happiness are not
sufficient. His noble faculties refuse the repose of indifference.
Created to aspire to whatever may be an element of enjoyment, let
him cherish his desires, and let them indicate to him the path
of happiness; too fortunate, if they do not entice him towards
objects, which retire in proportion as he struggles to attain them,
and towards those imaginary joys, of which the deceitful possession
is more fertile in regrets than in pleasures.
Far from being the austere censor of desires, I admit, that they
often produce charming illusions. What loveliness have they not
spread over our spring of life! Our imagination at that time, as
brilliant and as vivid as our age, embellished the whole universe,
and every position in which our lot might one day place us. We were
occupied with errors; but they were happy errors; and to desire was
to enjoy.
Those enchanting dreams, which hold such a delightful place in the
life of every man, whose imagination is gay and creative, spring
from our desires. Ingenious fictions! Prolific visions! While
ye cradle us, we possess the object of our magic reveries. Real
possession may be less fugitive. But may it not also vanish like a
dream?
Doubtless there are dangers blended with these seductive
imaginings. In leaving the region of illusion, the greater part of
men look with regret upon the abodes of reality, in which they must
henceforward dwell. Let us not share their gloomy weakness. Let
us learn to enjoy the moments of error, and perpetuate and renew
them by remembrance. Children, only, are allowed to weep, when the
waking moment dispels the toys, of which a dream had given them
possession.
We give ourselves up to illusions without danger, if we have
formed our reason; if we wisely think that the situation where
our lot has placed us may have advantages which no other could
offer. Imagination embellishes some hours without troubling any.
Prompt to yield to the delightful visions, there are few of which
I have not contemplated the charm. In seeing them vanish like a
fleeting dream, I look round on my wife and children, and believe
that I am remembered by a few friends. I open my heart to the
pleasures of my retreat, which, though simple, are ever new. As the
gilded creations of imagination disappear, I smile at my creative
occupation, and console myself with the consciousness, that fancy
can paint nothing brighter or more satisfying, than these my
realities.[7]
But let me hasten to make an important distinction, to prevent
the semblance of contradiction. Let me discriminate those fleeting
desires, which amuse, or delude us for a moment, from those deep
cravings, which, directing all our faculties towards a given end,
necessarily exercise a strong influence upon life. It is time to
contemplate the latter, and to suggest more grave reflections.
While the scope of our faculties is limited to narrow bounds,
our desires run out into infinity. From this fact result two
reflections--the one afflicting, that the multitude are miserable,
because it is easier to form, than to obtain our wishes; the other
consoling, that they might be happy, since every one can regulate
his desires.
Reduced to the necessity to realize, or restrain them, which course
does wisdom indicate? Will ambition conduct us to repose?[8] He
who chases its phantoms, resembles the child who imagines that he
shall be able to grasp the rainbow, which spans the mountain in
the distance. But from mountain to mountain, a new horizon spreads
before his eyes. But the courage and perseverance requisite to
regulate our desires, may intimidate us. We vex ourselves in the
pursuit of fortune, honor and glory. Philosophy is worth more than
the whole, and do we expect to purchase it without pain? True,
she declares to us, that to realize our desires is a part of the
science of happiness; but by no means the most important one. Yet
it is the only one to which most men devote themselves. Philosophy
should teach us, what desires we ought to receive and cherish, as
inmates. When they are fleeting and spring from a gay and creative
imagination, let us yield ourselves without fear to their transient
dreams. But when they may exercise a long and decisive influence,
let a mature examination teach us, whether wisdom allows the
attempt to realize them. Oh! how much uncertainty and torment we
might spare our weakness, if from infancy we directed our pursuit
towards the essential objects of felicity, and if we stripped
those, which, in their issue, produce chimerical hopes and bitter
regrets, of their deceitful charms! What gratitude should we not
owe that provident instruction, whose cares should indicate, and
smooth our road to happiness! The great results, which might be
obtained from education, would be, to moderate the desires, and to
find some indemnities for the sorrows of life. On the present plan,
by arousing our emulation, by enkindling our instinctive ardor to
increase our fortune, and eclipse our rivals, we make it a study,
if I may so say, to render ourselves discontented with our destiny;
and, as if afraid that we should not be sufficiently perverted by
the contagion of example, we invoke ambition and cupidity to enter
the soul. We treat as chimerical those desires, which are so simple
and pure, as to be pleasures of themselves, and which look to a
happiness easy of attainment.
Let us, then, unlearn most of the ideas we have received. Let us
close our eyes on the illusions which surround us. Let us remould
our plan of life, and retain in the heart only those desires which
nature has placed there. Let reflection impart energy to our mind,
and be our guide in the new path which reason opens before us.
We shall be told, that these desires animate us unsought and
continually. I admit it. But in most men they are the simple result
of instinct, and are vague, and without decisive effect. A craving
for happiness is diffused as widely as life. The enlightened desire
of happiness is as rare as wisdom. The mass of our species do not
avail themselves of life, to enjoy it; but apparently for other
purposes. My first and fundamental maxim is, that no one should
live by chance. Enfranchised from vulgar ideas, and guided by the
principles of true wisdom, let happiness be our end; and let us
view all our employments and pursuits, as means.
I meet men of sanguine temperament, who say in the pride of
internal energy, ‘my calculations must succeed. I am certain to
acquire wealth.’ Another of the same class assures me, that he
sees no turn to his rapid career of advancement; and that he is
confident of reaching the summit of greatness. What more fortunate
result can he propose, than happiness? My pupil should make all
his plans subservient to the numbering of happy days even from the
commencement of his career.[9]
Let us beware, however, of aspiring after a perfect felicity. The
art I discuss, will not descend from heaven. Its object is, to
indicate desirable situations, to guide us towards them, when they
offer, and to remove the vexations of life. The greater part of
mankind might exist in comfort. They fail of this, in aiming at
impracticable amelioration of their condition. It is an egregious
folly only to contemplate the dark side of our case. I deem it
a mark of wisdom and strength of mind, rather to exaggerate its
advantages.
Let us carefully ascertain, what things are indispensable to our
well-being; and let us discipline all our desires towards the
acquisition of them. If I consult those who are driven onward
by the whirlwind of life, to learn what objects are absolutely
necessary to my end, what a long catalogue they will name! If I ask
moralists, how many sacrifices, incompatible with human nature,
will they impose! Agitated, and uncertain, I am conscious, that
my powers are equally insufficient to amass all which the former
prescribe, or to tear me from all which the latter disdainfully
interdict.
In examining this all important subject, without the spirit
of system, I realize, that the essentials of a happy life are
tranquillity of mind, independence, health, competence, and
the affection of some of our equals. Let us strive to acquire
them. They are numerous, I admit, and difficult to unite in
the possession of an individual. Nevertheless, if a severe
discrimination enabled us to bound our pursuit by the desire of
obtaining only these objects, what a great and happy change would
be effected upon the earth; and how many disappointments would be
henceforward unknown![10]
LETTER VI.
TRANQUILLITY OF MIND.
By the word tranquillity I designate that state of the mind in
which, estranged from the weaknesses of life, it tastes that happy
calm which it owes to its own power and elevation. Inaccessible to
storms, it still admits those emotions which give birth to pure
pleasures, and yields to the generous movements which the virtues
inspire. Tranquillity seems indifference only in the eyes of the
vulgar. A delightful consciousness of existence accompanies it. We
may meditate with a just pride upon the causes which produce it.
Without reasoning we respire and enjoy it. It is the appropriate
pleasure of the sage.
A pure conscience is the profoundest source of this delightful
calm. Without it, we shall attempt in vain to veil our faults from
ourselves, or to listen only to the voice of adulation. An interior
witness must testify that we have sometimes sought occasions to
be useful; and that we have always welcomed those who offered us
opportunities to do good.
Another condition equally necessary is to close the heart against
unregulated ambition. I am well aware, in laying down this precept,
that I shall be deemed an idle dreamer. If you are convinced
beyond argument that there is nothing worth seeking in life but
distinctions and honors, you may close my book. If you are ready
to receive these brilliant illusions when they come unsought, and
return to the repose of your heart should you obtain them not, you
may pursue the reading of my lessons.
Do not fear that I am about to announce trite truths touching the
vices which ambition brings in its train, and the shameful actions
and base measures by which it proposes to elevate its aspirant.
Why should I declaim in common-place against ambition when I have
truths to offer so pressing, simple and self-evident?
To consecrate to true enjoyment as many days as possible, to
lose in disquieting desires as few moments as we may, these are
the elements of my philosophy. The world, on the other hand,
incessantly repeats, ‘Shine--ascend high places--bind fortune
to your chariot wheels;’ the multitude listen, and consume life
in tormenting desires which end in disappointment. I say to my
disciple, make your pursuit, whatever it be, a source of present
enjoyment, and be happy without delay. But the cry of objection
reaches me, ‘would you wish him to vegetate in obscurity and never
transcend the limits of the narrow circle in which he was born?’ I
would have him enjoy the self-respect of conscious usefulness, and
taste all the innocent pleasures of the senses, the heart, mind and
understanding. Farther than these, I see nothing but the miserable
inquietudes of vanity. I admit that the pleasures of gratified
ambition are high flavored and intoxicating; but compelled to
choose among enjoyments which cannot all be tasted together, I
balance the delights which they spread over life with the pains
which it must cost to obtain them. If I incline to ambition,
I must fly privacy and my retreat; and renounce the pleasures
which my family, friends and free pursuits daily renew. I must no
longer inhabit the paradise of my pleasant dreams. Abandoning the
simple and sincere enjoyments of obscurity, I abandon repose and
independence.
Suppose I obtain those honors of which the distant brilliancy
dazzles my vision, what destiny can I propose to myself? How long
can I enjoy my honors? Besieged by incessant alarm, through fear of
losing them, how often shall I sigh over the ill-judged exchange by
which I bartered peace and privacy for them? Number all the truly
happy days of the ambitious--they are those in which, forming his
projects, and, in his imagination, removing the obstacles that
lie in his way, he embellishes his career with the illusions of
his fancy. Too often the desired objects, which in the distance
glittered in his eyes, resemble those paintings which, seen from
afar, present enchanting scenery, but offer only revolting views
when beheld close at hand.
I wish to avoid the usual exaggeration upon these subjects.
Moralists deceive us when painting the contrast between the
virtues and the vices; they assign unmingled felicity to the one,
and absolute misery to the other. I am sensible that even in his
deepest inquietudes, and notwithstanding his desires and regrets,
the votary of ambition still has his moments of intoxicating
pleasure. It is not this alone, but happiness we seek. If we wish
only to toil up the heights of ambition to enjoy the dignities of
the summit, counsels are useless. If we ask for nothing more than
pleasures, they may be varied to infinity, and be found pervading
all situations in forms appropriate to all characters. This
hypocrite, that victim of envy, yonder miser, do they experience,
the moralist will ask, nothing but torment? Mark the misanthrope
who incessantly repeats that in a world peopled with perverse
beings and malign spirits, existence is an odious burden. This
man, notwithstanding, finds his pleasures in a world which he
affects so to detest. Every invective which he throws out against
it, is a eulogy reflected back upon himself. He rises in his own
estimation in proportion as he debases others, and finds in himself
all the qualities which he makes them want. Does he meet with a
partisan of his principles? how delightful for two misanthropes to
communicate their discoveries, and to make a joint war of sarcasm
upon the human race! Does he find an antagonist? he experiences a
charm in controverting him. Besides, as in vilifying human nature,
no one can want either facts or arguments to present it in hues
sufficiently dark, in the complacency of conscious triumph, he
terminates his war of words.
The votary of ambition not only has pleasures which are often
dazzling, but perhaps enjoyments not within the ordinary ken,
which require profound observation. The ardent aspiration after
success gives a charm to efforts in the struggle which would
otherwise present only unmixed bitterness. Acts in themselves
vile, ridiculous, or revolting, contemplated as means essential
to a proposed end, lose their meanness and tendency to lessen
self-respect. It is possible, in this view, that even extraordinary
humiliations may inspire the ambitious with a sort of pride, in
the consciousness that he has strength to stoop to them for his
purposes. In fine, it is too true that pleasure may be found in the
most capricious aberrations, the most shameful vices, and the most
atrocious crimes.
It will be seen that I abandon most of the trite declamation
against ambition. I touch not on its long inquietudes, its
inevitable torments, exacerbated a hundred fold, if their victim
preserve degrees of mental elevation and remains of moral
sentiment. Life passes pleasantly among men who have just views,
upright hearts and frank manners, the true elements of greatness
and enjoyment. Surrounded by such minds, we respire, as it
were, a free and an empyrean atmosphere. Yield yourself to the
empire of ambition; and in all countries, and in all time, you
condemn yourself to live surrounded by greedy, unquiet, false and
vindictive intriguers, gnashing their teeth at all success in
which they had no agency. All that encircle you unite insolence and
baseness.