Category: Self-Improvement

To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship?

I answer first of all, that even to the very eye, they are in some manner visible and apparent.

Secondly, neither have I ever seen mine own soul, and yet I respect and honour it.

So then for the Gods, by the daily experience that I have of their power and providence towards myself and others, I know certainly that they are, and therefore worship them.

Cast away from thee opinion, and thou art safe. And what is it that hinders thee from casting of it away?

When thou art grieved at anything, hast thou forgotten that all things happen according to the nature of the universe;

and that him only it concerns, who is in fault; and moreover, that what is now done, is that which from ever hath been done in the world, and will ever be done,

and is now done everywhere: how nearly all men are allied one to another by a kindred not of blood, nor of seed, but of the same mind.

Thou hast also forgotten that every man’s mind partakes of the Deity, and issueth from thence;

and that no man can properly call anything his own, no not his son, nor his body, nor his life; for that they all proceed from that One who is the giver of all things:

that all things are but opinion;

that no man lives properly, but that very instant of time which is now present.

And therefore that no man whensoever he dieth can properly be said to lose any more, than an instant of time.

These three things thou must have always in a readiness:

first concerning thine own actions, whether thou doest nothing either idly, or otherwise, than justice and equity do require:

and concerning those things that happen unto thee externally, that either they happen unto thee by chance, or by providence; of which two to accuse either, is equally against reason.

Secondly, what like unto our bodies are whilest yet rude and imperfect, until they be animated: and from their animation, until their expiration: of what things they are compounded, and into what things they shall be dissolved.

Thirdly, how vain all things will appear unto thee when, from on high as it were, looking down thou shalt contemplate all things upon earth, and the wonderful mutability, that they are subject unto:

considering withal, the infinite both greatness and variety of things aerial and things celestial that are round about it.

And that as often as thou shalt behold them, thou shalt still see the same: as the same things, so the same shortness of continuance of all those things.

And, behold, these be the things that we are so proud and puffed up for.

Remember that all is but opinion, and all opinion depends of the mind.

Take thine opinion away, and then as a ship that hath stricken in within the arms and mouth of the harbour, a present calm;

all things safe and steady: a bay, not capable of any storms and tempests: as the poet hath it.

It is high time for thee, to understand that there is somewhat in thee, better and more divine than either thy passions, or thy sensual appetites and affections.

What is now the object of my mind, is it fear, or suspicion, or lust, or any such thing?

To do nothing rashly without some certain end; let that be thy first care.

The next, to have no other end than the common good.

For, alas! yet a little while, and thou art no more: no more will any, either of those things that now thou seest, or of those men that now are living, be any more.

For all things are by nature appointed soon to be changed, turned, and corrupted, that other things might succeed in their room.

How ridiculous and strange is he, that wonders at anything that happens in this life in the ordinary course of nature!

I have often wondered how it should come to pass, that every man loving himself best,

should more regard other men’s opinions concerning himself than his own.

For if any God or grave master standing by, should command any of us to think nothing by himself but what he should presently speak out; no man were able to endure it, though but for one day.

Thus do we fear more what our neighbours will think of us, than what we ourselves.

Whatsoever thou doest hereafter aspire unto, thou mayest even now enjoy and possess, if thou doest not envy thyself thine own happiness.

And that will be, if thou shalt forget all that is past, and for the future, refer thyself wholly to the Divine Providence, and shalt bend and apply all thy present thoughts and intentions to holiness and righteousness.

To holiness, in accepting willingly whatsoever is sent by the Divine Providence, as being that which the nature of the universe hath appointed unto thee, which also hath appointed thee for that, whatsoever it be.

To righteousness, in speaking the truth freely, and without ambiguity; and in doing all things justly and discreetly.

Now in this good course, let not other men’s either wickedness, or opinion, or voice hinder thee: no, nor the sense of this thy pampered mass of flesh: for let that which suffers, look to itself.

If therefore whensoever the time of thy departing shall come, thou shalt readily leave all things, and shalt respect thy mind only, and that divine part of thine,

and this shall be thine only fear, not that some time or other thou shalt cease to live,

but thou shalt never begin to live according to nature: then shalt thou be a man indeed, worthy of that world, from which thou hadst thy beginning;

then shalt thou cease to be a stranger in thy country, and to wonder at those things that happen daily, as things strange and unexpected, and anxiously to depend of divers things that are not in thy power.

Of the free will there is no thief or robber:

out of Epictetus; Whose is this also: that we should find a certain art and method of assenting; and that we should always observe with great care and heed the inclinations of our minds,

that they may always be with their due restraint and reservation, always charitable, and according to the true worth of every present object.

And as for earnest longing, that we should altogether avoid it: and to use averseness in those things only, that wholly depend of our own wills.

It is not about ordinary petty matters, believe it, that all our strife and contention is,

but whether, with the vulgar, we should be mad, or by the help of philosophy wise and sober, said he.