Life is marked y discipline, intelligibility, good manners, and predictability. Social changes are to be made slowly and carefully, so that what has been achieved in human culture is not lost. The individual is active physically and socially, but not in a hectic or radical way. Restraint and intelligence should give order to an active life. Way 2: In this way of life, the individual for the most part goes it alone, assuring himself of privacy in living quarters, having much time to himself, attempting to control his own life. Emphasis is on self-sufficiency, reflection and meditation, knowledge of oneself.
Intimate associations and relationships with social groups are to be avoided, as are the physical environment. One should aim to simplify one’s external life, to moderate desires which depend on physical and social forces outside of oneself. One concentrates on refinement, clarification, and self-direction. Not much is to be gained by living outwardly. One must avoid dependence upon persons or things; the center of life should be found within oneself. Way 3: This way of life makes central the sympathetic concern for other persons.
Affection is the main thing in life, affection that is free from all traces of the imposition on oneself upon others, or of using passion, striving for power over persons or things, excessive intellect, and undue concern for oneself are to be avoided. These things hinder the sympathetic love among persons which alone gives significance to life. Aggressiveness blocks receptivity to the forces which foster genuine personal growth. One should purify oneself, restrain one’s self- assertiveness, and become receptive, appreciative, and helpful in relating to other persons.
Way 4: Life is something to be enjoyed, enjoyed with relish and abandonment. The IM in life should not be to control the course of the world or to change society or the lives of others, but to be open and receptive to things and persons, and to delight in them. Life is a festival, not a workshop or a school for moral discipline. To let oneself go, to let things and persons affect oneself, is more important than to do-?or to do well. Such enjoyment requires that one be self-centered enough to be keenly aware of what is happening within in order to be free for new happiness.
One should avoid entanglements, should not be too dependent on particular people or things, should to be self-sacrificing; one should be alone a lot, should have time for meditation and awareness. Both solitude and sociability are necessary for the good life. Should not focus on herself, withdraw from people, be aloof and self-centered. Rather she should merge herself with a social group, enjoy cooperation and companionship, and Join with others in resolute activity for the realization of common goals.
Persons are social, and persons are active; life should merge energetic group activity and cooperative group enjoyment. Meditation, restraint, concern for one’s elf-sufficiency, abstract intellectuality, solitude, and stress on one’s possessions all cut the roots which bind persons together. One should live outwardly with gusto, enjoying the good things of life, working with others to secure the things, which make possible a pleasant and energetic social life. Way 6: This philosophy sees life as dynamic and the individual as an active participant.
Life continuously tends to stagnate, to become comfortable. Against these tendencies a person must stress the need for constant activity-?physical action, adventure, the realistic solution of specific problems, as they appear, the improvement of techniques for controlling the world and society. Man’s future depends primarily on what he does, not on what he feels or on his speculations. New problems constantly will arise and always will arise. Improvements must always be made if man is to progress. We can’t Just follow the past or dream of what the future might be.
We have to work resolutely and continually if control is to be gained over the forces, which threaten us. Man should rely on technical advances made possible by scientific knowledge. He should find his goal in the solution of his problems. The good is the enemy of the better Way 7: This philosophy says that we should at various times and in various ways accept something from all other paths of life, but give no one exclusive allegiance. At one moment one way may be more appropriate, at another moment another is the most appropriate.
Life should contain enjoyment and action and contemplation in about equal amounts. When any one way is carried to extremes, we lose something important for our life. So we must cultivate flexibility; admit diversity in ourselves; accept the tension, which this diversity produces; find a place for detachment in the midst of enjoyment and activity. The goal of life is found in the dynamic integration of the various paths of life. One should use all of them in building a life, and not one alone. Way 8: Enjoyment should be the keynote of life.
Not the hectic search for intense and exciting pleasures, but the enjoyment of the simple and easily obtainable pleasures; the pleasures of Just existing, of savoring food, of comfortable surroundings, of talking with friends, of rest and relaxation. A home that is warm and comfortable, chairs and a bed that are soft, a kitchen well stocked with food, a door open to friends-?this is the place to live. Body at ease, relaxed, calm in its movements, not hurried, breath slow and easy, a willingness to nod and to rest, gratitude to the world that feeds the body-?so should it be.
Driving ambition and the fanaticism of ascetic ideals are the signs of discontented people who have lost the Way 9: Receptivity should be the keynote of life. The good things of life come of their own accord, and come unsought. They cannot be found by resolute action. They cannot be found in the indulgence of the sensuous desires of the body. They cannot be gathered by participation in the turmoil of social life. They cannot be given to there by attempts to be helpful. They cannot be garnered by hard thinking. Rather do they come unsought when the bars of the self are down?
When the self has ceased to make demands and waits in quiet receptivity, it become open to the power, which nourish it and work through it; it knows Joy and peace. Sitting alone under the trees and the sky, open to nature’s voices, calm and receptive, then can wisdom from without enter within? Way 10: Self-control should be the keynote of life. Not the easy self-control which retreats from the world, but the vigilant, stern, manly control of a self which lives in he world, and knows the strength of the world and the limits of human power.
The good life is rationally directed and firmly pursues high ideals. It is not bent by the seductive voices of comfort and desire. It does not expect social Utopias. It is distrustful of final victories. Too much should not be expected. Yet one can with vigilance hold firm the reins of self, control unruly impulses, understand one’s place in the world, guide one’s actions by reason, and maintain self-reliant independence. And in this way, though he finally perish, man can keep his human dignity and aspect, and die with cosmic good manners. Way 11: The contemplative life is the good life.
The external world is no fit habitat for humans. It is too big, to cold, too pressing. It is the life turned inward that is rewarding. The rich internal world of ideals, of sensitive feelings, of reverie, of self- knowledge is humankind’s true home. By the cultivation of the self within, a person becomes human. Only then does there arise deep sympathy with all that lives, an understanding of the suffering inherent in life, a realization of the futility of aggressive action, the attainment of contemplative Joy. Conceit then falls away and austerity is dissolved.
In giving up the world, one finds the larger and finer sea of the inner self. Way 12: The use of the body energy is the secret off rewarding life. The hands need material to make into something; lumber and stone for building, food to harvest, clay to mold. The muscles are alive to Joy its zest in overcoming, dominating, conquering some obstacle. It is the active deed, which is satisfying; the deed, which meets the challenge of the present, the daring, and the adventuresome deed. Not in cautious foresight, not in relaxed ease does life attain completion.
Outward energetic action, the excitement of power in the tangible present-?this is the way to live. Way 13: A person should let himself be used. Used by other persons in their growth, used by the great objective purposes in the universe, which silently and irresistibly and can be trusted. Grateful for affection and protection, but undemanding close to persons and to nature, and willing to be second. Nourishing the good by devotion. One should be a serene, confident, quiet vessel and instrument of the great dependable powers, which move to fulfill themselves.