Author: StoicTrader

The art of true living in this world is more like a wrestler’s, than a dancer’s practice.

For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it,

AND THAT NOTHING MAY CAST HIM DOWN.

Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture.

And as upon thy face and looks, thy mind hath easily power over them to keep them to that which is grave and decent; so let it challenge the same power over the whole body also.

But so observe all things in this kind, as that it be without any manner of affectation.

Look not about upon other men’s minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee.

Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto.

As for all other things, they are ordained for the use of reasonable creatures: as in all things we see that, that which is worse and inferior, is made for that which is better.

Reasonable creatures, they are ordained one for another.

That therefore which is chief in every man’s constitution, is, that he intend the common good.

The second is, that he yield not to any lusts and motions of the flesh.

For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her.

For both these are brutish. And therefore over both she challengeth mastery, and cannot anyways endure, if in her right temper, to be subject unto either. And this indeed most justly. For by nature she was ordained to command all in the body.

The third thing proper to man by his constitution, is, to avoid all rashness and precipitancy; and not to be subject to error.

To these things then, let the mind apply herself and go straight on, without any distraction about other things, and she hath her end, and by consequent her happiness.

He hath a stronger body, and is a better wrestler than I.

What then? Is he more bountiful? Is he more modest?

Doth he bear all adverse chances with more equanimity: or with his neighbor’s offences with more meekness and gentleness than I?

It is a princely thing to do well, and to be ill-spoken of.

It is a shameful thing that the face should be subject unto the mind, to be put into what shape it will, and to be dressed by it as it will;

And that the mind should not bestow so much care upon herself, as to fashion herself, and to dress herself as best becometh her.

All things (saith he) are by certain order and appointment. And what if the elements only.

It will suffice to remember, that all things in general are by certain order and appointment: or if it be but few.

And as concerning death, that either dispersion, or the atoms, or annihilation, or extinction, or translation will ensue.

And as concerning pain, that which is intolerable is soon ended by death;

And that which holds long must needs be tolerable;

And that the mind in the meantime (which is all in all) may by way of interclusion, or interception, by stopping all manner of commerce and sympathy with the body, still retain its own tranquility.

Thy understanding is not made worse by it. As for those parts that suffer, let them, if they can, declare their grief themselves.

As for praise and commendation, view their mind and understanding, what estate they are in; what kind of things they fly, and what things they seek after:

And that as in the seaside, whatsoever was before to be seen, is by the continual succession of new heaps of sand cast up one upon another, soon hid and covered; so in this life, all former things by those which immediately succeed.

Fancy not to thyself things future, as though they were present but of those that are present,

take some aside, that thou takest most benefit of, and consider of them particularly, how wonderfully thou wouldst want them, if they were not present.

But take heed withal, lest that whilst thou dust settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee.

Wind up thyself into thyself.

Such is the nature of thy reasonable commanding part, as that if it exercise justice, and have by that means tranquility within itself, it doth rest fully satisfied with itself without any other thing.

Is any man so foolish as to fear change, to which all things that once were not owe their being? And what is it, that is more pleasing and more familiar to the nature of the universe?

How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed?

How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed?

Can anything else almost (that is useful and profitable) be brought to pass without change?

How then dost not thou perceive, that for thee also, by death, to come to change, is a thing of the very same nature, and as necessary for the nature of the universe?

Of things that are external, happen what will to that which can suffer by external accidents. Those things that suffer let them complain themselves, if they will;

As for me, as long as I conceive no such thing, that that which is happened is evil, I have no hurt; and it is in my power not to conceive any such thing.