in character rather all of it is transient disappearing impossible corrupt and decaying. so he should not consider it too much or find it too great or find it appalling what was taken from him and what he was afflicted with from it but rather he should consider the period of its existence to be a virtue for him and what he enjoyed from it as a profit since its annihilation and disappearance were bound to happen and he should not consider that great or too great for him at the time of its existence since it was something that inevitably occurred in it. for whenever he loves its permanence he has sought what cannot exist for it and whoever loves what cannot exist brings grief to himself and inclines his mind towards his desires. also the loss of things that are not necessary for the permanence of life does not make him feel grief and sadness about them but rather the substitute and the representative hasten their departure and this is followed by consolation for them and forgetfulness of them so life returns and the state returns to what it was before the calamity. how many have we seen of those who were afflicted with great and terrible calamities returning to what they were before their calamity enjoying their life and rejoicing in their state. therefore the wise person should remind the soul in the state of calamity of what it will lead to and return to from this state and present it to it and make it eager for it and bring what occupies and distracts as much as possible to quickly get out of it to this state. also remembering the large number of those who share in the calamities with him and that hardly anyone is free from them and remembering their states later and the doors of their consolation and his states and consoling himself about calamities if they have preceded him is what lightens and calms the habit of grief. also if the most people and the most griefstricken are those whose beloved ones are the most numerous and for whom he loves the most
بالشخصية، بل كلها زائل داثر مستحيل فاسد مضمحل، فلا ينبغي أن يستكثر ويستظعم ويستفظع ما سلب منه وفجع به منها، بل يجب عليه أن يعد مدة بقائها له فضلا، وما استمتع به من ذلك ربحا، إذ كان فناؤها وزوالها كائنا لا محالة، ولا يعظم ويكبر ذلك عليه وقت كونه إذ كان شيئا لا بد أن يعرض فيها. فإنه متى أحب دوام بقائها فقد رام ما لا يمكن وجوده لها، ومن أحب ما لا يمكن وجوده كان جالبا بذلك الغم إلى نفسه ومائلا عن عقله إلى هواه وأيضا فإن فقد الأشياء التي ليست بأضطرازية في بقاء الحياة ليس يدوم له الغم بها والحزن عليها، لكن يسرع منها البديل وعنها النائب ويعقب ذلك السلوة عنها والنسيان لها، فترجع العيشة وتعود الحالة إلى ما كانت عليه قبل المصيبة فكم رأينا ممن أصيب بعظيم المصائب وفادحها راجعا إلى ما لم يزل عليه قبل مصابه ملتذا بعيشه مغتبطا بحاله. فلذلك ينبغي للعاقل أن يذكر النفس في حال المصيبة بما تؤول وترجع إليه من هذه الحالة ويعرضه عليها ويشوقها إليه ويجتلب ما يشغل ويلهي أكثر ما يمكن لسرع الخروج منها إلى هذه الحالة وأيضا فإن تذكره كثرة المشاركين له في المصائب وأنه لا يكاد يعرى منها أحد وتذكر حالاتهم بعد وأبواب سلوتهم وحالاته وسلوا ته نفسه عن مصائب إن كانت تقدمت له مما يخفف ويسكن من عادية الغم. وأيضا فإنه إن كان أكثر الناس وأشدهم غما من كانت محبوباته أكثر عددا وكان لها أشد حبا