[Morally as well as physically. As Mei Yao-ch’en puts it, freely rendered, "esprit de corps and ‘big battalions.’"]
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Bhagavad Gita (The Song Celestial) — Chapter 10: Chapter 10: Religion By The Heavenly Perfections
Meditations — Chapter 3: Book 3 (Third)
When a raven happens to croak unluckily, be not overcome by appearances, but discriminate and say, “Nothing is portended to me, either to my paltry body, or property, or reputation, or children, or wife. But to me all portents are lucky if I will. For whatsoever happens, it belongs to me to derive advantage therefrom.”
The excellence of a residence is in (the suitability of) the place; that of the mind is in abysmal stillness; that of associations is in their being with the virtuous; that of government is in its securing good order; that of (the conduct of) affairs is in its ability; and that of (the initiation of) any movement is in its timeliness.
[“Petrified with her misfortunes.”--Ovid, Met., vi. 304.]
Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure.
The Enchiridion — Chapter 29: Section XXXIII
Seneca's Morals of a Happy Life, Benefits, Anger and Clemency — Chapter 3: Benefits — Chapter III: A Son May Oblige His Father, And A Servant His Master
I presume then that you are going to make one of the interdicted answers?
According as circumstances are favourable, one should modify one’s plans.
I answer that the principalities of which one has record are found to be governed in two different ways; either by a prince, with a body of servants, who assist him to govern the kingdom as ministers by his favour and permission; or by a prince and barons, who hold that dignity by antiquity of blood and not by the grace of the prince. Such barons have states and their own subjects, who recognize them as lords and hold them in natural affection. Those states that are governed by a prince and his servants hold their prince in more consideration, because in all the country there is no one who is recognized as superior to him, and if they yield obedience to another they do it as to a minister and official, and they do not bear him any particular affection.
The Prince — Chapter 3: Chapter 3: Concerning Mixed Principalities
The Prince
by Niccolò Machiavelli (tr. W. K. Marriott) (1532)
25 chapters, public domain.
Begin by prescribing to yourself some character and demeanor, such as you may preserve both alone and in company.
I listened in admiration, and wanting to draw him out, that he might go on—Yes, Cephalus, I said: but I rather suspect that people in general are not convinced by you when you speak thus; they think that old age sits lightly upon you, not because of your happy disposition, but because you are rich, and wealth is well known to be a great comforter.
I am quite ready to do battle at your side, he said.
The work is done, but how no one can see; 'Tis this that makes the power not cease to be.
[Tu Mu and Wang Hsi agree that the people are not mulcted not of 3/10, but of 7/10, of their income. But this is hardly to be extracted from our text. Ho Shih has a characteristic tag: "The people being regarded as the essential part of the State, and food as the people’s heaven, is it not right that those in authority should value and be careful of both?"]
The Prince — Chapter 4: Chapter 4: Why The Kingdom Of Darius, Conquered By Alexander, Did Not Rebel