I have a simple way to assess the soundness of philosophers and gurus. I just need to ask them one question: What is your formula for happiness? If they fail to give a convincing answer, I will immediately lose any interest in their doctrines.
Seneca placed peace of mind at the centre of his philosophy. He considered serenity a top priority because it makes human beings immune to setbacks and disappointments.
If we can achieve happiness, that’s great, but Seneca chose to focus on the worst case. In his lifetime, he had witnessed too much violence, arbitrariness and abuse. He knew that anyone, without any fault of his own, could be affected by disaster.
It is easy to stay happy when things are going our way, but can we remain balanced and effective in times of crisis? Can we keep a cool head when things are falling apart?
Seneca’s formula for happiness can be summarized in four words, namely: use your time optimally. In other words, if we make the best of each moment, we will automatically achieve the highest possible level of happiness.
I find Seneca’s formula remarkably insightful because, in just a few words, it is condensing crucial teachings of ethics, psychology, ethics, epistemology and history. We can even put his formula to work in the field of business and investments.
Seneca: refrain from harsh reactions
Seneca’s philosophical works, that is, his Letters to Lucilius and his essays, revolve around time management. What is the best course of action in times of crises? How should we react to failure and defeat? What habits should we embrace?
In the 50th Letter to Lucilius, Seneca applies this principle to irritating situations. He asks himself, how should we deal with events and people that make us angry?
Seneca gives a straightforward answer: refrain from harsh, automatic reactions because they will only make things worse. Instead, we should do something that helps us calm down and organize our thoughts.
In the case of Seneca, he would write down his thoughts in order to scrutinize the underlying emotions; he wanted to grasp why his mind is in turmoil as a result of certain people, events, or because of his own mistakes.
Taking a walk is another beneficial activity to calm down. It is a piece of advice that has been relayed by Stoic thinkers on many occasions.
Seneca’s recommendations are mirrored by Marcus Aurelius (121-180 AD) two generations later, although with a slightly different twist. Writing down our thoughts or taking a walk are to be used, said Marcus Aurelius, also to cultivate our patience.
I consider Seneca’s and Marcus Aurelius’ recommendations as ways to use our time optimally and maximize our happiness. Instead of reacting harshly to annoyance, we’ll do better if we devote a few hours to thinking things through.
Seneca: devote efforts to develop your talents
In his 71st Letter to Lucilius, Seneca elaborates his formula for happiness further. He points out that an optimal use of time will necessarily require focusing on our best activities. Those enable us to use our talents productively and let us experience feelings of joy, elation or achievement.
We should regard talent development as an investment. The learning efforts we make today will enable us to do interesting work in the future and increase our happiness.
Children and teenagers tend to be short-sighted in this area because they find it difficult to think long-term; thus, parenting entails encouraging one’s children to cultivate their talents now in order to lead a happier life in the future.
Individuals who fail to develop their talents tend to become stultified and unable of moral subtlety. The less they know, the stronger their urge to seek short-term satisfaction.
Emperor Nero (37-68 AD) constitutes the archetype of poor talent development. As Nero’s tutor, Seneca deployed intense efforts, but they proved to no avail. Nero proved an obstinate teenager, more interested in luxury than in philosophy.
However, Nero fell prey to his passions and engaged in all sorts of depravities. Eventually, he sent Seneca into exile, Sadly, the time wasted in his youth could not be recovered. As a result, Nero grew into an unhappy and cruel paranoiac.
Seneca: resist the temptation to get sidetracked
Seneca’s formula for happiness requires self-discipline. This recommendation also applies to individuals who have achieved some measure of success and happiness. I understand Seneca’s advice as an encouragement to stay on an ethical path and do not get sidetracked by dubious proposals.
Happiness relies on our commitment to using our time well, now and in the future. Consistency is crucial to advance on the right path instead of meandering and falling off the cliff.
Seneca mentions Marcus Licinius Crassus (115-53 BC) as a salient example of a prosperous person who was destroyed by exaggerated ambition. I view Crassus as the archetype of those who get sidetracked and end up badly.
Crassus possessed a sharp talent for business, investments, and real estate. He could have remained prosperous and happy if he had advanced further in that field. Unfortunately, he got involved in an ill-conceived military campaign that eventually cost him his life. His ambitions got him sidetracked and killed.
Seneca underlines the importance of using our time wisely every day because, if we do so, happiness will compound. The opposite is also true. If we waste our time, or if we devote it to unethical activities, the problems will also compound.
Seneca: thoughtfulness is an ingredient of happiness
Meditation, if reasonably practised, constitutes an excellent use of time, explained Seneca, because it helps us make better decisions and increase our happiness.
The 71st Letter to Lucilius condemns thoughtlessness because it prevents us from living a worthy life. Seneca must have drawn this idea from Socrates (470-399 BC). Indeed, in the absence of thoughtfulness, happiness is unattainable.
Finally, Seneca favoured action over inaction because time should not be wasted. Opportunities should be seized without hesitation, either to increase our happiness or to escape danger.
The 93rd and 94th Letters to Lucilius recall that Pompey the Great (106-48 BC) destroyed his success and happiness by his indecision. I would just call it inaction. Many times, Pompey had failed to make a deal with Julius Caesar and stabilize the situation. Instead, he allowed things to get out of control.
Is it possible to adopt Seneca’s formula for happiness when we are constantly faced with a myriad of choices? From the 102nd Letter to Lucilius, I draw strong encouragement to train ourselves in philosophy, so that we can make the best of every situation. I regard this self-training as essential for happiness.
By making a wise use of our time, we won’t obtain certainty of achieving happiness, but we will maximize our chances. In good times, we will enjoy life more, and in bad times, we will cope better with problems.
Seneca’s exhortation “to train ourselves” refers to building a strong character. In the 102nd Letter to Lucilius, he described a strong character as “a noble soul,” that is, one that is willing to do what needs to be done each time. I could not describe any better what it takes to build one’s happiness.
If you are interested in putting rational ideas into practice in all kinds of situations, I recommend my book “Against all odds: How to achieve great victories in desperate times.”
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