Category: Self-Improvement

“Meditations” Book VI: Passage XLV

Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it.

But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another,

from justice to contented equanimity, and cheerful patience:

so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue:

and remember that it was with due exception, and reservation, that thou didst at first incline and desire.

For thou didst not set thy mind upon things impossible.

“Meditations” Book VI: Passage XLIII

When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing.

For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee;

especially when, all at once, as near as may be, they represent themselves unto thee.

And therefore thou must have them always in a readiness.

“Meditations” Book VI: Passage XXXIX

If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise.

For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt?

For what profit either unto them or the universe (which they specially take care for) could arise from it?

But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of.

“Meditations” Book VI: Passage XXXV

Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly.

An instrument, a tool, an utensil, whatsoever it be, if it be fit for the purpose it was made for, it is as it should be though he perchance that made and fitted it, be out of sight and gone.

But in things natural, that power which hath framed and fitted them, is and abideth within them still: for which reason she ought also the more to be respected, and we are the more obliged (if we may live and pass our time according to her purpose and intention) to think that all is well with us, and according to our own minds.

After this manner also, and in this respect it is, that he that is all in all doth enjoy his happiness.

“Meditations” Book VI: Passage XXXIV

He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another.

Meditate often upon the connection of all things in the world; and upon the mutual relation that they have one unto another.

For all things are after a sort folded and involved one within another, and by these means all agree well together.

For one thing is consequent unto another, by local motion, by natural conspiration and agreement, and by substantial union, or, reduction of all substances into one.

“Meditations” Book VI: Passage IX

Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.

“Meditations” Book V: Passage XXVI

Why should imprudent unlearned souls trouble that which is both learned, and prudent? And which is that that is so? She that understandeth the beginning and the end, and hath the true knowledge of that rational essence, that passeth through all things subsisting, and through all ages being ever the same, disposing and dispensing as it were this universe by certain periods of time.

“Meditations” Book V: Passage XVII

After one consideration, man is nearest unto us; as we are bound to do them good, and to bear with them. But as he may oppose any of our true proper actions, so man is unto me but as a thing indifferent: even as the sun, or the wind, or some wild beast.

By some of these it may be, that some operation or other of mine, may be hindered; however, of my mind and resolution itself, there can be no let or impediment, by reason of that ordinary constant both exception (or reservation wherewith it inclineth) and ready conversion of objects; from that which may not be, to that which may be, which in the prosecution of its inclinations, as occasion serves, it doth observe.

For by these the mind doth turn and convert any impediment whatsoever, to be her aim and purpose. So that what before was the impediment, is now the principal object of her working; and that which before was in her way, is now her readiest way.

“Meditations” Book V: Passage VIII

As we say commonly, The physician hath prescribed unto this man, riding; unto another, cold baths; unto a third, to go barefoot: so it is alike to say, The nature of the universe hath prescribed unto this man sickness, or blindness, or some loss, or damage or some such thing.

For as there, when we say of a physician, that he hath prescribed anything, our meaning is, that he hath appointed this for that, as subordinate and conducing to health: so here, whatsoever doth happen unto any, is ordained unto him as a thing subordinate unto the fates, and therefore do we say of such things, that they do happen, or fall together; as of square stones, when either in walls, or pyramids in a certain position they fit one another, and agree as it were in an harmony, the masons say, that they do (sumbainein) as if thou shouldest say, fall together: so that in the general, though the things be divers that make it, yet the consent or harmony itself is but one.

And as the whole world is made up of all the particular bodies of the world, one perfect and complete body, of the same nature that particular bodies; so is the destiny of particular causes and events one general one, of the same nature that particular causes are.

What I now say, even they that are mere idiots are not ignorant of: for they say commonly (touto eferen autw) that is, This his destiny hath brought upon him.

This therefore is by the fates properly and particularly brought upon this, as that unto this in particular is by the physician prescribed. These therefore let us accept of in like manner, as we do those that are prescribed unto us our physicians. For them also in themselves shall We find to contain many harsh things, but we nevertheless, in hope of health, and recovery, accept of them.

Let the fulfilling and accomplishment of those things which the common nature hath determined, be unto thee as thy health. Accept then, and be pleased with whatsoever doth happen, though otherwise harsh and un-pleasing, as tending to that end, to the health and welfare of the universe, and to Jove’s happiness and prosperity.

For this whatsoever it be, should not have been produced, had it not conduced to the good of the universe. For neither doth any ordinary particular nature bring anything to pass, that is not to whatsoever is within the sphere of its own proper administration and government agreeable and subordinate.

For these two considerations then thou must be well pleased with anything that doth happen unto thee.

First, because that for thee properly it was brought to pass, and unto thee it was prescribed; and that from the very beginning by the series and connection of the first causes, it hath ever had a reference unto thee.

And secondly, because the good success and perfect welfare, and indeed the very continuance of Him, that is the Administrator of the whole, doth in a manner depend on it.