I imagine that life can give nothing much better or much worse than what I have myself experienced. I should say I had proved pretty well the extremes of mental pleasure and pain; and so I believe each in his own way does, almost every man.

ii

I have squandered my life as a schoolboy squanders a tip. But then half, or more than half the fun a schoolboy gets out of a tip consists in the mere fact of having something to squander.

Squandering is in itself delightful, and so I found it with my life in my younger days. I do not squander it now, but I am not sorry that I have squandered a good deal of it. What a heap of rubbish there would have been if I had not! Had I not better set about squandering what is left of it?

The Life we Live in Others

A man should spend his life or, rather, does spend his life in being born. His life is his birth throes. But most men miscarry and never come to the true birth at all and some live but a very short time in a very little world and none are eternal. Still, the life we live beyond the grave is our truest life, and our happiest, for we pa.s.s it in the profoundest sleep as though we were children in our cradles.

If we are wronged it hurts us not; if we wrong others, we do not suffer for it; and when we die, as even the Handels and Bellinis and Shakespeares sooner or later do, we die easily, know neither fear nor pain and live anew in the lives of those who have been begotten of our work and who have for the time come up in our room.

An immortal like Shakespeare knows nothing of his own immortality about which we are so keenly conscious. As he knows nothing of it when it is in its highest vitality, centuries, it may be, after his apparent death, so it is best and happiest if during his bodily life he should think little or nothing about it and perhaps hardly suspect that he will live after his death at all.

And yet I do not know--I could not keep myself going at all if I did not believe that I was likely to inherit a good average three-score years and ten of immortality. There are very few workers who are not sustained by this belief, or at least hope, but it may well be doubted whether this is not a sign that they are not going to be immortal--and I am content (or try to be) to fare as my neighbours.

The World Made to Enjoy

When we grumble about the vanity of all human things, inasmuch as even the n.o.blest works are not eternal but must become sooner or later as though they had never been, we should remember that the world, so far as we can see, was made to enjoy rather than to last.

Come-and-go pervades everything of which we have knowledge, and though great things go more slowly, they are built up of small ones and must fare as that which makes them.

Are we to have our enjoyment of Handel and Shakespeare weakened because a day will come when there will be no more of either Handel or Shakespeare nor yet of ears to hear them? Is it not enough that they should stir such countless mult.i.tudes so profoundly and kindle such intense and affectionate admiration for so many ages as they have done and probably will continue to do? The life of a great thing may be so long as practically to come to immortality even now, but that is not the point. The point is that if anything was aimed at at all when things began to shape or to be shaped, it seems to have been a short life and a merry one, with an extension of time in certain favoured cases, rather than a permanency even of the very best and n.o.blest. And, when one comes to think of it, death and birth are so closely correlated that one could not destroy either without destroying the other at the same time. It is extinction that makes creation possible.

If, however, any work is to have long life it is not enough that it should be good of its kind. Many ephemeral things are perfect in their way. It must be of a durable kind as well.

Living in Others

We had better live in others as much as we can if only because we thus live more in the race, which G.o.d really does seem to care about a good deal, and less in the individual, to whom, so far as I can see, he is indifferent. After we are dead it matters not to the life we have led in ourselves what people may say of us, but it matters much to the life we lead in others and this should be our true life.

Karma

When I am inclined to complain about having worked so many years and taken nothing but debt, though I feel the want of money so continually (much more, doubtless, than I ought to feel it), let me remember that I come in free, gratis, to the work of hundreds and thousands of better men than myself who often were much worse paid than I have been. If a man's true self is his karma--the life which his work lives but which he knows very little about and by which he takes nothing--let him remember at least that he can enjoy the karma of others, and this about squares the account--or rather far more than squares it. [1883.]

Birth and Death

i

They are functions one of the other and if you get rid of one you must get rid of the other also. There is birth in death and death in birth. We are always dying and being born again.

ii

Life is the gathering of waves to a head, at death they break into a million fragments each one of which, however, is absorbed at once into the sea of life and helps to form a later generation which comes rolling on till it too breaks.

iii

What happens to you when you die? But what happens to you when you are born? In the one case we are born and in the other we die, but it is not possible to get much further.

iv

We commonly know that we are going to die though we do not know that we are going to be born. But are we sure this is so? We may have had the most gloomy forebodings on this head and forgotten all about them. At any rate we know no more about the very end of our lives than about the very beginning. We come up unconsciously, and go down unconsciously; and we rarely see either birth or death. We see people, as consciousness, between the two extremes.

Reproduction

Its base must be looked for not in the desire of the parents to reproduce but in the discontent of the germs with their surroundings inside those parents, and a desire on their part to have a separate maintenance. {16} [1880.]

Thinking almost Identically

The ova, spermatozoa and embryos not only of all human races but of all things that live, whether animal or vegetable, think little, but that little almost identically on every subject. That "almost" is the little rift within the lute which by and by will give such different character to the music. [1889.]

Is Life Worth Living?

This is a question for an embryo, not for a man. [1883.]

Evacuations

There is a resemblance, greater or less, between the pleasure we derive from all the evacuations. I believe that in all cases the pleasure arises from rest--rest, that is to say, from the considerable, though in most cases unconscious labour of retaining that which it is a relief to us to be rid of.

In ordinary cases the effort whereby we retain those things that we would get rid of is unperceived by the central government, being, I suppose, departmentally made; we--as distinguished from the subordinate personalities of which we are composed--know nothing about it, though the subordinates in question doubtless do. But when the desirability of removing is abnormally great, we know about the effort of retaining perfectly well, and the gradual increase in our perception of the effort suggests strongly that there has been effort all the time, descending to conscious and great through unconscious and normal from unconscious and hardly any at all. The relaxation of this effort is what causes the sense of refreshment that follows all healthy discharges.

All our limbs and sensual organs, in fact our whole body and life, are but an accretion round and a fostering of the spermatozoa. They are the real "He." A man's eyes, ears, tongue, nose, legs and arms are but so many organs and tools that minister to the protection, education, increased intelligence and multiplication of the spermatozoa; so that our whole life is in reality a series of complex efforts in respect of these, conscious or unconscious according to their comparative commonness. They are the central fact in our existence, the point towards which all effort is directed.

Relaxation of effort here, therefore, is the most complete and comprehensive of all relaxations and, as such, the supreme gratification--the most complete rest we can have, short of sleep and death.

Man and His Organism

i

Man is but a perambulating tool-box and workshop, or office, fashioned for itself by a piece of very clever slime, as the result of long experience; and truth is but its own most enlarged, general and enduring sense of the coming togetherness or convenience of the various conventional arrangements which, for some reason or other, it has been led to sanction. Hence we speak of man's body as his "trunk."

ii