A Jolly by Josh

by Unknown

It is therefore up to you to choose habits and fix them, so they will bring about the best result, and thus conduce to your happiness, the merit of your actions, and the use of your money. How, then, among all the opportunities which arise shall you choose, how tell which ones of the luxuries to which you have been accustomed you shall discard?

We have several times spoken of the touchstone we were seeking, one that will tell what actions are good and what bad, which desires to fulfil and which to deny. We have now reached something pretty close to our definition. Gratify those which contribute toward the success of the object you have in mind: deny yourself those which are detrimental to it, and which do not tend directly or indirectly toward its accomplishment.

We wish to attain the attitude of mind of a Stoic toward the first class of desires, and that of a spendthrift almost toward the second. For example, keep your personal comfort well in bounds, and train yourself to disregard it entirely; otherwise, you may say farewell to freedom.

Be temperate in eating your food, drinking cold water, taking exposure, in your hours and in general. For example, it is not a good plan to have too much of anything which you like particularly. It immediately dulls the sense of pleasure in that thing, and, raising the level of your likes to a degree that makes you dislike some other thing, perhaps, which you liked before, thus working a loss rather than a gain. Therefore, temperance, which is synonymous of moderation, in my use of the word, is the wisest thing you can practise. But be intemperate in the pursuit of your object. Let no expense be too large to equip yourself physically or mentally for your life’s work, as, for example, to assure regular exercise, to cure any physical imperfection or disease, or for the furtherance of any desire for investigation on natural or scientific subjects or points of interest allied to the thing which you are seeking to attain. There is no need of moderation in labor, exposure, or discomfort. Thus you will eventually reach your ends, and may obtain results at which people will stand amazed, believing them to be beyond the range of possibilities, as they will not know that for years a systematic preparation has been going on to prepare yourself for this result.

As a boy, your desires have been limited by your opportunities. You have had certain kinds of recreation provided for you which you have enjoyed. Your expenditure of money has been limited by your purse, which will have been small if your parents were wise; and your expenditure of time will have been limited by the hours you have been unable to take from study, which will also have been small.

At college your opportunities will have broadened, and you begin to have something similar to the elective system. You can choose more freely how to spend your time. Your development to this point, I have already said, may be called the rounding of the handle; and your education will be normal if you have average application, intelligence, and memory. During college your future course will begin to shape itself, but before you fix upon your definite object there is likely to be a period at which you can be tempted into the greatest dissipation. By dissipation I do not mean the accepted term, but the scientific use of the word; namely, the useless expenditure of energy in futile pursuits. It is the opposite of concentration, which means directing energy upon your object. To make myself clearer, I will define energy as also meaning, in addition to your labor, your money, as money is the accumulated energy of your ancestors, just as coal is the accumulated energy of sunshine.

You must remember also that there is a certain amount of allowance to be made for some rather indefinite objects, which are none the less important, and which, for want of a better name, I shall call the Discard. Among these can be named the education of the imagination, having a good time generally, foolishness, mysticism, good fellowship, æsthetics, humanity, and humanities in general. The fact that many a man has thrown himself away by putting all his time into these things, and lived solely for good fellowship, for foolishness, or for imagination without attainment, is no reason why you should not partake in a small measure of these qualities, which is like the wheel grease on the axle or the clown in the circus. It is apt to be even more important yet, as it may prove to be the road to friendship, societies, society, and love. Moreover, you should not forget that, in the pursuit of your object, you must provide a material recreation for yourself,—literature, music, art, billiards, anything; something that will give you (and others, if possible) pleasure and diversion, and render your happiness independent of your work, if for any reason you are prevented from devoting your life to it.

We are now prepared to go over some of your pursuits with our touchstone, and see which ones we can recommend and which we cannot, which of the desires with which you are confronted or may be confronted are worth while or worth the expenditure of energy.

Food?

You should make no stipulation about your food, except that it be wholesome. The pleasantness of its taste in your mouth should have little weight with you. If you confine yourself to just that food which you like, and get so that your comfort depends on it, you will deliver over your freedom just as though you delivered yourself to be bound hand and foot in a dungeon. When the time comes that you must cut down your expenditure and live less “well,” you become unhappy, as you have taught yourself to look upon all food with the idea that it should give you pleasure rather than sustenance.