CAUSES OF UNHAPPINESS
Gradually I learned to be indifferent to myself and my deficiencies; I came to centre my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection. External discipline is the only road to happiness for those unfortunates whose self-absorption is too profound to be cured in any other way.
Vanity, when it passes beyond a point, kills pleasure in every activity for its own sake, and thus leads inevitably to listlessness and boredom. Often its source is diffidence, and its cure lies in the growth of self-respect. But this is only to be gained by successful activity inspired by objective interests.
The typical unhappy man is one who, having been deprived in youth of some normal satisfaction, has come to value this one kind of satisfaction more than any other, and has therefore given to his life a one-sided direction, together with a quite undue emphasis upon the achievement as opposed to the activities connected with it. A man may feel so completely thwarted that he seeks no form of satisfaction, but only distraction and oblivion. He then becomes a devotee of ‘pleasure'. That is to say he seeks to make life bearable by becoming less alive. Drunkenness, for example, is temporary suicide; the happiness that it brings is merely negative, a momentary cessation of unhappiness.
The man who acquires easily things for which he feels only a very moderate desire concludes that the attainment of desire does not bring happiness. If he is of a philosophic disposition, he concludes that human life is essentially wretched, since the man who has all he wants is still unhappy. He forgets that to be without some of the things you want is an indispensable part of happiness.
To all the talented young men who wander about feeling that there is nothing in the world for them to do, I should say: ‘Give up trying to write, and, instead, try not to write. Go out into the world; become a pirate, a king in Borneo, a labourer in Soviet Russia; give yourself an existence in which the satisfaction of elementary physical needs will occupy all your energies.' I believe that, after some years of such an existence, the ex-intellectual will find that in spite of his efforts he can no longer refrain from writing, and when this time comes his writing will not seem to him futile.
Success can only be one ingredient in happiness, and is too dearly purchased if all the other ingredients have been sacrificed to obtain it.
Boredom and Excitement
A happy life must be to a great extent a quiet life, for it is only in an atmosphere of quiet that true joy can live.
Most men and women are very deficient in control over their thoughts. I mean by this that they cannot cease to think about worrying topics at times when no action can be taken in regard to them. The wise man thinks about his troubles only when there is some purpose in doing so; at other times he thinks about other things, or, if it is night, about nothing at all. It is amazing how much both happiness and efficiency can be increased by the cultivation of an orderly mind, which thinks about a matter adequately at the right time rather than inadequately at all times. When a difficult or worrying decision has to be reached, as soon as all the data are available, give the matter your best thought and make your decision; having made the decision, do not revise it unless some new fact comes to your knowledge. Nothing is so exhausting as indecision, and nothing is so futile.
My own belief is that a conscious thought can be planted into the unconscious if a sufficient amount of vigour and intensity is put into it. Most of the unconscious consists of what were once highly emotional conscious thoughts, which have now become buried. It is possible to do this process of burying deliberately, and in this way the unconscious can be led to do a lot of useful work. I have found, for example, that if I have to write upon some rather difficult topic the best plan is to think about it with very great intensity – the greatest intensity of which I am capable – for a few hours or days, and at the end of that time give orders, so to speak, that the work is to proceed underground. After some months I return consciously to the topic and find that the work has been done. Before I had discovered this technique, I used to spend the intervening months worrying because I was making no progress; I arrived at the solution none the sooner for this worry, and the intervening months were wasted, whereas now I can devote them to other pursuits. A process in many ways analogous can be adopted with regard to anxieties. When some misfortune threatens, consider seriously and deliberately what is the very worst that could possibly happen. Having looked this possible misfortune in the face, give yourself sound reasons for thinking that after all it would be no such very terrible disaster. Such reasons always exist, since at the worst nothing that happens to oneself has any cosmic importance. When you have looked for some time steadily at the worst possibility and have said to yourself with real conviction, ‘Well, after all, that would not matter so very much', you will find that your worry diminishes to a quite extraordinary extent. It may be necessary to repeat the process a few times, but in the end, if you have shirked nothing in facing the worst possible issue, you will find that your worry disappears altogether, and is replaced by a kind of exhilaration.
This is part of a more general technique for the avoidance of fear. Every kind of fears grows worse by not being looked at. The effort of turning away one's thoughts is a tribute to the horribleness of the spectre from which one is averting one's gaze; the proper course with every kind of fear is to think about it rationally and calmly, but with great concentration, until it has become completely familiar. In the end familiarity will blunt its terrors; the whole subject will become boring, and our thoughts will turn away from it, not, as formerly, by an effort of will, but through mere lack of interest in the topic. When you find yourself inclined to brood on anything, no matter what, the best plan always is to think about it even more than you naturally would, until at last its morbid fascination is worn off.
You cannot get away from envy by means of success alone, for there will always be in history or legend some person even more successful than you are. You can get away from envy by enjoying the pleasures that come your way, by doing the work that you have to do, and by avoiding comparisons with those whom you imagine, perhaps quite falsely, to be more fortunate than yourself.
The Sense of Sin
The time spent in producing harmony between the differ-ent parts of one's personality is time usefully employed. I do not suggest that a man should set apart, say, an hour a day for self-examination. This is to my mind by no means the best method, since it increases self-absorption, which is part of the disease to be cured, for a harmonious personality is directed outward. What I suggest is that a man should make up his mind with emphasis as to what he rationally believes, and should never allow contrary irrational beliefs to pass unchallenged or obtain a hold over him, however brief. This is a question of reasoning with himself in those moments in which he is tempted to become infantile, but the reasoning, if it is sufficiently emphatic, may be very brief. The time involved, therefore, should be negligible.
Nothing is so dull as to be encased in self, nothing so exhilarating as to have attention and energy directed outwards.
We are all familiar with the type of person, man or woman, who, according to his own account, is perpetually the victim of ingratitude, unkindness, and treachery.
Four general maxims, which will prove an adequate preventive of persecution mania if their truth is sufficiently realised. The first is: remember that your motives are not always as altruistic as they seem to yourself. The second is: don't over-estimate your own merits. The third is: don't expect others to take as much interest in you as you do yourself. And the fourth is: don't imagine that most people give enough thought to you to have any special desire to persecute you.
Fear of Public Opinion
One should as a rule respect public opinion in so far as is necessary to avoid starvation and to keep out of prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny, and is likely to interfere with happiness in all kinds of ways.
Conventional people are roused to fury by departures from convention, largely because they regard such departures as a criticism of themselves. They will pardon much unconventionality in a man who has enough jollity and friendliness to make it clear, even to the stupidest, that he is not engaged in criticising them.
Wherever possible, young people who find themselves out of harmony with their surroundings should endeavour in the choice of a profession to select some career which will give them a chance of congenial companionship, even if this should entail a considerable loss of income.
CAUSES OF HAPPINESS
Happiness is of two sorts, though, of course, there are intermediate degrees. The two sorts I mean might be distinguished as plain and fancy, or animal and spiritual, or of the heart and of the head.
The secret of happiness is this: let your interests be as wide as possible, and let your reactions to the things and persons that interest you be as far as possible friendly rather than hostile.
What hunger is in relation to food, zest is in relation to life.
The more things a man is interested in, the more opportunities of happiness he has, and the less he is at the mercy of fate, since if he loses one thing he can fall back upon another. Life is too short to be interested in everything, but it is good to be interested in as many things as are necessary to fill our days. We are all prone to the malady of the introvert, who, with the manifold spectacle of the world spread out before him, turns away and gazes only upon the emptiness within. But let us not imagine that there is anything grand about the introvert's unhappiness.
One of the chief causes of lack of zest is the feeling that one is unloved, whereas conversely the feeling of being loved promotes zest more than anything else does.
Affection in the sense of a genuine reciprocal interest for two persons in each other, not solely as means to each other's good, but rather as a combination having a common good, is one of the most important elements of real happiness, and the man whose ego is so enclosed within steel walls that this enlargement of it is impossible misses the best that life has to offer, however successful he may be in his career.
Those who have allowed their procreative impulses to become atrophied have separated themselves from the stream of life, and in so doing have run a grave risk of becoming desiccated. For them, unless they are exceptionally impersonal, death ends all. The world that shall come after them does not concern them, and because of this their doings appear to themselves trivial and unimportant. To the man or woman who has children and grandchildren and loves them with a natural affection, the future is important, at any rate to the limit of their lives, not only through morality or through an effort of imagination, but naturally and instinctively.
Two chief elements make work interesting: first, the exercise of skill, and second, construction.
The man who can forget his work when it is over and not remember it until it begins again next day is likely to do his work far better than the man who worries about it throughout the intervening hours. And it is very much easier to forget work at the times when it ought to be forgotten if a man has many interests other than his work than it is if he has not. It is, however, essential that these interests should not exercise those very faculties which have been exhausted by his day's work. They should not involve will and quick decision, they should not, like gambling, involve any financial element, and they should as a rule not be so exciting as to produce emotional fatigue and preoccupy the subconscious as well as the conscious mind.
All impersonal interests, apart from their importance as relaxation, have various other uses. To begin with, they help a man to retain his sense of proportion. It is very easy to become so absorbed in our own pursuits, our own circle, our own type of work, that we forget how small a part this is of the total of human activity and how many things in the world are entirely unaffected by what we do. Why should one remember this? you may ask. There are several answers. In the first place, it is good to have as true a picture of the world as is compatible with necessary activities. Each of us is in the world for no very long time, and within the few years of his life has to acquire whatever he is to know of this strange planet and its place in the universe. Then again a sense of proportion is very valuable and at times very consoling. We are all inclined to get unduly excited, unduly strained, unduly impressed with the importance of the little corner of the world in which we live, and of the little moment of time comprised between our birth and death. In this excitement and over-estimation of our own importance there is nothing desirable. A man who has once perceived, however temporarily and however briefly, what makes greatness of soul, can no longer be happy if he allows himself to be petty, self-seeking, troubled by trivial misfortunes, dreading what fate may have in store for him. The man capable of greatness of soul will open wide the windows of his mind, letting the winds blow freely upon it from every portion of the universe. He will see himself and life and the world as truly as our human limitations will permit; realising the brevity and minuteness of human life, he will realise also that in individual minds is concentrated whatever of value the known universe contains. And he will see that the man whose mind mirrors the world becomes in a sense as great as the world. In emancipation from the fears that beset the slave of circumstance he will experience a profound joy, and through all the vicissitudes of his outward life he will remain in the depths of his being a happy man.
To bear misfortune well when it comes, it is wise to have cultivated in happier times a certain width of interests, so that the mind may find prepared for it some undisturbed place suggesting other associations and other emotions than those which are making the present difficult to bear. A man of adequate vitality and zest will surmount all misfortunes by the emergence after each blow of an interest in life and the world which cannot be narrowed down so much as to make one loss fatal. To be defeated by one loss or even by several is not something to be admired as a proof of sensibility, but something to be deplored as a failure in vitality.
Effort and Resignation
Many people get into a fret or a fury over every little thing that goes wrong, and in this way waste a great deal of energy that might be more usefully employed. Even in the pursuit of really important objects it is unwise to become so deeply involved emotionally that the thought of possible failure becomes a constant menace to peace of mind. Christianity taught submission to the will of God, and even for those who cannot accept this phraseology there should be something of the same kind pervading all their activities. Efficiency in a practical task is not proportional to the emotion that we put into it; indeed, emotion is sometimes an obstacle to efficiency. The attitude required is that of doing one's best while leaving the issue to fate.
A certain kind of resignation is involved in willingness to face the truth about ourselves; this kind, though it may involve pain in the first moments, affords ultimately a protection – indeed the only possible protection – against the disappointments and disillusionments to which the self-deceiver is liable. Nothing is more fatiguing nor, in the long run, more exasperating than the daily effort to believe things which daily become more incredible. To be done with this effort is an indispensable condition of secure and lasting happiness.
The Happy Man
Where outward circumstances are not definitely unfortunate, a man should be able to achieve happiness, provided that his passions and interests are directed outward, not inward. It should be our endeavour therefore, both in education and in attempts to adjust ourselves to the world, to aim at avoiding self-centred passions and at acquiring those affections and those interests which will prevent our thoughts from dwelling perpetually upon ourselves.
All unhappiness depends upon some kind of disintegration or lack of integration; there is disintegration within the self through lack of coordination between the conscious and the unconscious mind; there is lack of integration between the self and society where the two are not knit together by the force of objective interests and affections. The happy man is the man who does not suffer from either of these failures of unity, whose personality is neither divided against itself nor pitted against the world. Such a man feels himself a citizen of the universe, enjoying freely the spectacle that it offers and the joys that it affords, untroubled by the thought of death because he feels himself not really separate from those who will come after him. It is in such profound instinctive union with the stream of life that the greatest joy is to be found.