By César Avilés
In his letter 75 to Lucilius, Seneca argues that progress depends on two things: great natural gifts and constant studious application. The former as we all know, doesn’t concern our doing; but the latter might be a decision that could notably impact our progress. Yet throughout the letter Seneca seems to suggest that we shouldn’t strive for progress. That even though there are two higher levels (which he briefly discusses), we shouldn’t try to reach them.
“You will realize that it is sufficient achievement for us if we are not among the worst.”
We might say that when it comes to progress, Seneca’s priority is to secure “a place from which there is no backsliding.” He is aware that the common prokopton doesn’t yet have the discipline (the knowledge) required to maintain a high level, and goes on to suggest that an attempt to rush progress—by desiring a higher level—could lead the practitioner to great danger, namely, to fall out of the path altogether.
I speculate that keeping a foot on the path of the prokopton is achieved by maintaining our current level with regard to one vicious action. Focusing on just one vicious habit—the very minimum—would avoid an overload and ensure that we reach that place from which there is no backsliding; a place above “the worst.” That, implies Seneca, is sufficient achievement.
It follows that progress does not only mean leveling up by tackling multiple vices over a lifetime. Progress is also achieved at a smaller, almost invisible scale. For example, if you have been fighting what Seneca calls “a hard infirmity of the soul” for years, and you keep failing, but you also keep trying to assent to what you understand is an adequate impression—backed up by Stoic principles! —you are making progress.
You may or not be moving fast along the spectrum of Stoic practitioning, but you’re progressing. Most importantly, you’ll be securing that place from which there is no backsliding. In Seneca’s book, that should be our priority as low-level prokoptons.