A happy life consists in enjoying perfect contentment and tranquility of mind. To acquire this it is necessary to do three things:
To apply their intellect as best as they can to understanding those things which they ought to do or to avoid in the circumstances of life; in short, to let reason always dictate what ought to be done. This is called Wisdom.
To always maintain a firm and steadfast resolve to do everything which reason suggests, without allowing oneself to be led away from this by their passions or desires; in short, to achieve, once known to be within one's power, whatever reason dictates, regardless of what your emotions may suggest to the contrary; This is called Virtue.
To recognize, as long as one behaves in accordance with reason as much as possible, those goods which they currently lack and which are entirely beyond their power, and accustom themselves to not desiring them for that exact reason; in short, having recognised what is and what is not within their control, to be content and refrain from complaining about these things. This is called Tranquility of the Soul.
PART I.
ON WISDOM
Wisdom is the perfect knowledge of those things which a man may come to know, a knowledge which serves as both the rule of life itself and for preserving good health, and is serviceable being found in all the arts. In order to learn to act rightly, to uncover truths which we are now ignorant of, the following observations will be helpful:
That we never accept anything as true unless it is so clear and distinct to our reason that it cannot be called into doubt in any way.
That we avoid all haste and prejudice in judging most diligently, and embrace nothing in our conclusion beyond what is contained in the premises.
That we divide the difficulties which we are about to examine into as many parts as necessary to resolve them more conveniently.
That all our thoughts, which we devote to truth, should always be promoted in a certain order, beginning with the simplest and most easily known things, so that gradually, and as if by steps, we ascend to the knowledge of more difficult and complex things.
That we arrange in some order in our mind those things which do not naturally precede each other.
That in both seeking arguments and going through all the parts of difficult questions, we enumerate each part so perfectly, and consider everything, so that we are certain nothing is omitted by us.
Since the use of these observations depends mainly on practice, it is advisable that we practice these rules by applying them for a long time in easy and simple questions, such as those in mathematics, to which end Algebra is useful. And after we have obtained some facility in discovering the truth of these questions, we will seriously apply ourselves to true philosophy, that is, to the study of wisdom. Furthermore, this philosophy is like a tree, whose roots are metaphysics, its trunk physics, and its branches all other sciences, which are chiefly reduced to three, namely Mechanics, Medicine, and Ethics. It will be useful to observe a moderate measure in studies, so that we devote a few hours to those studies which exercise the imagination, very few to those which are perceived only by the intellect, and the remaining time of life to the relaxation of the senses, physical exercises, and the quiet of the mind; for it is so far from being the case that our intellect is polished by excessive study, that on the contrary, it is dulled by it.
PART II.
ON VIRTUE.
Virtue is a certain vigor of the mind, by which we are impelled to do those things which we believe to be good.
But in order to learn to strengthen our will firmly towards directing our actions in that kind of life which we profess, we must observe the following:
1. Since the will is not determined to pursue or avoid anything unless it is presented to it by the intellect as good or evil, it will suffice if we always judge rightly, so that we always act rightly.
2. Whenever we cannot discern what is truly the best course of action concerning anything, we must follow what appears to be the best, or at least, if one of two options does not appear to be more likely than the other, we must choose one of them. Nor should there be any cause for regret for him who did what he judged to be best at the time when he had to determine himself to action, although he later judges himself to have erred when he reconsiders it in tranquility, or even if the outcome of the matter is not successful. For we can only control the progress of our own thoughts, and human nature is not such that it knows everything, besides, the best counsel is not always the most successful.
3. We must refrain from judging anything that is presented to us while we are agitated by passions, especially anger, or if this is not possible, we must follow the opposite of what the passion suggests, even if this opposite reason appears to be less valid. For the passions always represent the goods which they offer as greater than they are, which we are accustomed to discover later to be less than we had hoped. Therefore, since we have no further confidence in a man by whom we have been deceived several times, even though he may act most agreeably with us, so too there is no safer precaution against the passions than that when the agitation of the blood is felt, it must be kept in mind and remembered that all things which present themselves to the imagination are aimed only at deceiving the mind and increasing the reasons which recommend the object of the passion, or weakening the reasons contrary to the passion.
4. Although each of us constitutes a different person in the eyes of others, we must nevertheless keep in mind that no one can stand by himself alone, but that each one must be conceived as a part of the universe and of the republic, society, and family, to which we are united by birth, domicile, and sacrament. From this, it will be our pleasure to benefit all, because the good of the whole, of which we are a part, must be preferred to our private good. Indeed, this will also be to our advantage; for it is certain that those who are considered to be dutiful receive many friendly favors from others, even those to whom they have not been of service, and the labors which they undertake for the sake of others are less than the benefits which they receive from their friendship. For we are only expected to perform the duties which we can conveniently perform, and we do not expect anything else from others; however, it often happens that what costs others the least, is of the greatest benefit to us, or even saves our life.
5. There are certain things in which we are rather led by the example and custom of the common people, rather than by any certain reason, which is why it happens that the same thing that most pleased us ten years ago, and perhaps will please us again in ten years, now displeases us, and hence anything that deviates from human customs is immediately considered ridiculous and foolish. Therefore, we must examine individually the customs in which we live, so that we know how far they are to be imitated, lest we be doubtful when it is time to act; for doubt alone brings sadness and regret. We must also govern ourselves according to opinions that are as moderate as possible and far removed from any extreme. We must also indicate to others not that what is best in itself and most perfect, but that which is most useful for them, our speech being adapted to the understanding of the listeners, so that we do not prostitute ourselves. For it is in our greatest interest (at least for certain purposes) to be esteemed by the common people, without whom we cannot live. We must also be careful not to easily deprive ourselves of the freedom to change our will later through promises, for all things in the world are subject to change, so that what is best today may soon be considered worst when the state of things changes. Finally, we should not attempt to reform anything in public, for nothing is more disagreeable to the common people than a change in those things to which they are accustomed. However, we must be firmly convinced that just and honest ways are the safest and most useful for all, and that the greatest wisdom is to make no use of cunning.
6. Friendship is such a union of soul and body that the thoughts which have accompanied certain bodily movements from childhood still accompany them now. Therefore, the same movements, when excited again in the body from an external cause, bring back the same thoughts in the soul, and vice versa, the same thoughts recurring bring back the same movements. However, it is useful to know that although these movements of the mind and body are naturally and by custom so connected, they can yet be separated and united with very different things. Hence, it is evident that even those who have weaker souls can acquire the most absolute control over all their passions if they apply sufficient industry. Although things may at first seem very troublesome, they become very pleasant with habit. It will be useful for as long as we are not agitated by any passions to exercise ourselves in considering the goods and evils that can occur in the course of our lives, and to weigh their just value, so that afterwards we may form solid judgments about them, and firmly resolve to avoid the one and pursue the other, not allowing ourselves to be diverted by new thoughts or reasons suggested by our passions. For since we cannot always direct our minds to the same thing, it happens that although the reasons which have persuaded us to believe some truth are very clear and evident, we are soon led away from believing it by false appearances, unless we convert them into a habit through frequent meditation.
PART III.
ON THE TRANQUILITY OF MIND
Tranquility of mind is the internal joy and satisfaction of the soul, resulting in the most profound and enduring pleasure of our lives. To guide our desires purposefully towards those things that provide joy from all sources, we need to bear in mind the following:
Among the things we desire, there are some which are wholly within our control. These, if they stem from a true understanding of what is good and make us more perfect, should be pursued with passion. The more intensely we strive towards what is inherently good, the better. However, those things which are beyond our control, no matter how beneficial they might be, should never be pursued with eagerness. This is not only because they might prove elusive, causing increased distress the more we yearn for them, but more importantly, because they distract our thoughts and efforts away from those things we can in fact attain.
In this context, it is beneficial to remember that aside from the decisions we make by exercising our free will, nothing can occur other than how God's providence has ordained it from eternity. Everything that happens in this way is therefore the best and most just, and it is a grave mistake to wish for these things to be different. We should not be saddened or complain when things occur in this fashion.
Since the majority of our desires are directed towards things not entirely within our control or within that of others, it is important to distinguish what is truly within our power and direct our desires accordingly. What is not truly in our power, being predestined and unchangeable, thus shouldn't be the focus of our desires, but it can still be considered to gauge whether it can be hoped for more or less in order to guide our actions. So it happens that, as the fulfillment of these desires depends solely on us, they can always provide us with complete satisfaction.
It is the mark of a wise person to withdraw themselves from the command of fortune in such a way that, although he does not deny the benefits that present themselves, he nevertheless considers himself not at all weakened if he is denied them; so that by resisting or allowing them, he will enjoy a twofold pleasure and taste more deeply the sweetness of this life; in which another, not having rightly employed his faculties, may experience the bitterest and most unpleasant things.
We must consider the nature of our mind (that is, the substance that is conscious within us), insofar as it exists without the body and is far nobler than it, and capable of countless pleasures that do not occur in this life. For by considering ourselves as immortal and capable of the highest pleasures, yet also recognizing that we are connected to mortal and perishable bodies, subject to many weaknesses, and destined to perish within a few years, indeed, we should spare no effort to make our fortune in this life fair to us, yet, in the light of eternity, we should not be affected by this life any more than if we were watching the outcome of a comedy.
Let us consider God, that is, the supremely perfect being, upon whom the existence of all things depends at every moment, who in one thought upholds whatever has been, is, or can be, whose perfections are infinite, whose power is immense, whose decrees are infallible; for by this reasoning we are taught to accept our fortunes with equanimity as being not lightly imposed upon us by God, and because the true object of love is perfection, whenever we raise our minds to contemplate His nature, we find ourselves so naturally inclined to love Him that we even derive joy from our afflictions, considering that His will is fulfilled precisely when we encounter them.
[Let us consider God as the supremely perfect being, that is, whose perfections involve no limit; for it will thus be clear that to think of God (that is, the supremely perfect being) as lacking existence (that is, lacking some perfection) is no less contradictory than to think of a mountain lacking a valley. For from this alone, without any discursive reasoning, we will know that God exists, and it will be just as self-evident to us that existence pertains necessarily to the idea of the supremely perfect being as it does to the idea of a number or a figure, which we perceive clearly in it. Hence, at the same time, we will recognize, as far as the weakness of our nature allows, who God is, for by merely contemplating His innate idea we will discover the boundless extent of His providence, by which in one thought He beholds whatever has been, is, or can be, the infallible certainty of His decrees, which cannot be altered in any way, the immense power of His forces, which we will have understood if we duly consider God's works and grasp that vast idea of the universe which distinguished philosophers have contemplated and conceived anew, and consider that the existence of such massive structures depends at every moment on Him. Therefore, the consideration of all these things will fill a person so thoroughly acquainted with them with such great joy that they will deem themselves to have lived enough since God has indulged them with such thoughts. And because the true object of love is perfection, whenever a person raises their mind to contemplate His nature, they find themselves so naturally inclined to love Him that they even derive joy from their afflictions, considering that His will is fulfilled precisely when they encounter them, and they unite themselves so perfectly with His will that they desire nothing more than for God's will to be done].
Hence, by considering such things, they cease to fear death, pain, and hardships, knowing that nothing can happen to them except what God has decreed and deeming that divine decree to be just and necessary, and being so thoroughly convinced that they owe themselves to Him that even when they expect death or some evil from Him, they would not want to change it, even if (which is impossible) it were supposed to be possible. But if they do not shun evils and calamities, which are sent to them by providence, they certainly reject far less the good things and licit pleasures which they can enjoy in this life, since they also come from the same providence; and thus, while gladly embracing the good things, free from fear of all evils, they are blessed in their love for God.
To accurately determine the value of anything for our happiness, it must be noted from what causes our pleasure arises; for the knowledge of this matter can most effectively promote the exercise of virtue. It must therefore be understood that all actions of our soul which acquire some perfection for us are in accordance with virtue, and that all our pleasure is placed in the awareness of some perfection of ours. Given this, it follows that no virtue can ever be exercised, that is, we can never do what reason dictates, without finding pleasure in it. Hence it is possible to derive much greater pleasure from labor and care than from laughter and rest. Similarly, the more difficult the passions are which we overcome, the more they fill the mind with pleasure, for it is to the mind the greatest delight to test its own strength in this way. Thus, in general, the mind is delighted by perceiving that it is moved by any affection whatsoever, as long as it retains control over them. Moreover, no events are so sad, nor so absolutely evil in the judgment of the common people, that no usefulness of it can be perceived by the aid of reason; and no such event may have the power to harm our soul, as long as it always has enough within itself to be content, so that rather its joy is increased when it observes that it cannot be harmed by them, which leads it to recognize its own perfection more. But since bodily pleasures, which, offering themselves confusedly to the imagination, often appear much greater than they really are, especially before they are possessed - which is the origin of all evils and errors in life - it must be observed (so as not to be deceived by their appearance) that the will producing them is to be judged by the magnitude of the perfection they bring about. Therefore, in order for our soul to be perfectly content, it must seek exactly nothing other than virtue; for whoever acts in such a way that their conscience cannot reproach them for ever neglecting to do what they judged to be better (which is to pursue virtue), they derive satisfaction from it, which is so powerful in promoting happiness that even the most violent movements of the passions never have enough strength to disturb the tranquility of the mind.
EPILOGUE
These principles, when adopted as habits, foster nobility, which causes a person to esteem themselves as much as is legitimately possible. This consists partly in knowing that nothing truly belongs to them except this free disposition of their wills, and that they ought neither to be praised nor blamed except for the good or evil use they make of it; and partly in feeling within themselves a firm and constant resolve to make good use of it, that is, never to lack the will to undertake and execute everything they judge to be better, which is to perfectly follow virtue. Those who know and feel this about themselves easily persuade themselves that every other person feels the same about themselves or could feel it, since there is nothing in them that depends on another and not on themselves. Therefore, they never despise anyone, and even if they see others committing faults, they regard them as excusable rather than blameworthy, and in believing them, they think that they sin more from a lack of knowledge than from a lack of good will, and although they may hate vices, they do not hate those whom they see subject to them, but only pity them. And just as they do not consider themselves much inferior to those who possess more goods or honors, or who excel others in intelligence, learning, or beauty, or surpass others in some other perfections, so neither do they consider themselves much superior to those whom they similarly surpass in these things, because these things do not seem to them worthy of great consideration in comparison to that good will from which they alone value themselves.
And so the more generous tend to be also more humble; but humility consists in the reflection we make on the weakness of our nature, and the errors we could and can still commit, which are no less than those that can be committed by others, and it causes us not to prefer anyone, considering that others who are endowed with free will can use it as well as we can. Those who are thus noble are naturally inclined to undertake great deeds, but in such a way that they do not undertake anything of which they do not feel themselves capable; and because they consider nothing more important than doing good to other people, often being content with their own state, they are perfectly humane, affable, and obliging to everyone. However, they dominate their own passions, especially envy and jealousy, because they believe that nothing whose acquisition does not depend on themselves is worth desiring greatly, and they despise hatred towards humans because they esteem everyone highly, and they despise fear, because they are secure in their own virtue, and they despise anger, because they do not value highly anything that depends on others, and they never concede so much to their adversaries so that they could recognize themselves as being harmed by them. Finally, they never complain, for one is not perfectly content who still has something to lament.
FIN.
As a Christian, I find it interesting to see biblical principles in every area mentioned. I believe that following these successfully on one’s own is not possible. God exists and intends to show Himself by making Himself necessary.