10 - The Meditations of Marcus Aurelius

President Barack Obama.

Virginia, we are counting on you.

Republicans want to steal enough seats in Congress

to raid the next election and wield unchecked power

for two more years.

But you can stop them by voting yes by April 21st.

Help put our elections back on a level playing field

and let voters decide not politicians.

Vote yes by April 21st.

Paid for by Virginians for Fair Elections.

And Doug, there's nowhere I wouldn't go to help

someone customize and save on car insurance

with Liberty Mutual.

Even if it means sitting front row at a comedy show.

Hey everyone, check out this guy and his bird.

What is this your first date?

Oh, no.

We help people customize and save on car insurance

with Liberty Mutual together.

We're married.

Ah!

Need a human, him to a bird.

Yeah, the bird looks out of your league anyways.

Only pay for what you need at Liberty Mutual.com.

President Barack Obama.

Virginia, we are counting on you.

Republicans want to steal enough seats in Congress

to raid the next election and wield unchecked power

for two more years.

But you can stop them by voting yes by April 21st.

Help put our elections back on a level playing field

and let voters decide not politicians.

Vote yes by April 21st.

Paid for by Virginians for Fair Elections.

Wealth though then, my soul.

Never be good and simple and one and naked.

More manifest than the body which surrounds thee.

Wealth though, never enjoying affection

and contented disposition.

Wealth though, never be full and without a want of any kind

longing for nothing more nor desiring anything,

either animate or inanimate.

For the enjoyment of pleasures.

Nor yet desiring time wherein thou shalt have

longer enjoyment or place,

or pleasant climate or society of men

whom thou mayest live in harmony.

But will thou be satisfied with thy present condition

and pleased with all that is about thee

and will thou convince thyself that thou hast everything

and that it comes from the gods that everything is well for thee

and will be well whatever shall please them

and whatever they shall give for the conservation

of perfect living being, the good and just and beautiful

which generates and holds together all things

and contains and embraces all things

which are dissolved for the production of other like things.

Wealth though, never be such that thou shalt

so dwell in community with gods and men

as neither to find fault with them at all,

nor to be condemned by them.

2. Observe what thy nature requires.

So far as thou art governed by nature only,

then do it and accept it.

If thy nature so far as thou art a living being,

shall not be made worse by it.

And next thou must observe what thy nature requires

so far as thou art a living being.

And all this thou mayest allowed thyself

if thy nature so far as thou art a rational animal,

shall not be made worse by it.

But the rational animal is consequently also a political animal.

Use these rules then and trouble thyself about nothing else.

3. Everything which happens

either happens in such wise as thou art formed by nature to bear it,

or as thou art not formed by nature to bear it.

If then it happens to thee in such a way as thou art formed by nature to bear it,

do not complain, but bear it as thou art formed by nature to bear it.

But if it happens in such wise as thou art not formed by nature to bear it,

do not complain, or it will perish after it is consumed thee.

Remember, however, that thou art formed by nature to bear everything

everything, with respect to which it depends on their own opinion to make it endureable

and tolerable, by thinking that it is either thy interest or thy duty to do this.

4. If a man is mistaken, instruct him kindly and show him his error. But if thou art not

able, blame thyself, or blame not even thyself.

5. Whatever may happen to thee, it was prepared for thee from all eternity.

And the implication of causes was from eternity spinning the thread of thy being, and of that

which is incident to it.

6. Whether the universe is a concourse of atoms, or nature is a system, let this first be

established, that I am part of the whole which is governed by nature. Next, I am in a manner

intimately related to the parts which are of the same kind with myself.

Before remembering this, in as much as I am a part, I shall be discontented with none of

the things which are assigned to me out of the whole. For nothing is injurious to the

part, if it is for the advantage of the whole. For the whole contains nothing which is not

for its advantage, and all natures indeed have this common principle, but the nature of

the universe has this principle besides, that it cannot be compelled even by any external

cause to generate anything harmful to itself.

By remembering then, that I am part of such a whole, I shall be content with everything

that happens, and in as much as I am in a manner intimately related to the parts which are

of the same kind with myself. I shall do nothing on social, but I shall rather direct myself

to the things which are of the same kind with myself, and I shall turn all my efforts to

the common interest, and divert them from the contrary.

6. Now, if these things are done so, life must flow on happily, just as thou mayst observed

that the life of a citizen is happy, who continues a course of action which is advantageous

to his fellow citizens, and is content with whatever the state may assign to him.

7. The parts of the whole, everything I mean, which is naturally comprehended in the universe,

must of necessity perish. But let this be understood in this sense, that they must undergo

change. But if this is naturally both in evil and in necessity for the parts, the whole

would not continue to exist in a good condition, the parts being subject to change and constituted

so as to perish in various ways. For whether did nature herself design do evil to the things

which are parts of herself, and to make them subject to evil and of necessity fall into

evil, or have such results happened without her knowing it?

Both these suppositions indeed are incredible, but if a man should ever drop the term nature

as an efficient power, and should speak of these things as natural, even then it would

be ridiculous to affirm at the same time that the parts of the whole are in their nature

subject to change, and at the same time to be surprised or vexed as if something were

happening contrary to nature, particularly as the dissolution of things into those things

of which each thing is composed. For there is either a dispersion of the elements out

of which everything has been compounded, or a change from the solid to the earthy, and

from the airy to the aerial, so that these parts are taken back into the universal reason,

whether this at certain periods is consumed by fire or renewed by eternal changes.

And do not imagine that the solid and the airy part belong to the from time of generation.

For all this received its accretion only yesterday, and the day before as one may say from the

food and the air which is inspired, this then, which have received the accretion, changes

not that which thy mother brought forth. But suppose that this which thy mother brought

forth implicates thee very much with the other part, which has the peculiar quality of change,

this is nothing in fact in the way of objection to what is said.

8. When thou hast assumed thy name's good modest true rational, a man of equanimity

and magnanimous, take care thou dost not change these names, and if thou should lose them,

quickly return to them. And remember that the term rational was intended to signify a

discriminating attention to every several thing and freedom from negligence, and that equanimity

is the voluntary acceptance of the things which are assigned to thee by the common nature.

And that magnanimity is the elevation of the intelligent part above the pleasurable or

painful sensations of the flesh, and above that poor thing called fame and death and all

such things. If then, thou maintainest thyself in the possession of these names without

desiring to be called by these names by others, that will be another person and will enter

on to another life. For to continue to be such as thou hast hitherto been, and to be torn

in pieces and defiled in such a life is the character of a very stupid man, and one over

fond of his life. And like those hath devoured fighters with wild beasts, who though covered

with wounds and gores still entreat to be kept to the following day, though they will be

exposed in the same state to the same claws and bites.

Therefore, fix thyself in the possession of these few names, and if thou art able to abide

in them, abide as if thou was removed to certain islands of the happy.

But if thou shalt perceive that thou fallest out of them and dost not maintain thy hold,

go courageously into some nook where thou shalt maintain them, or even depart at once

from life, not in passion, but with simplicity and freedom and modesty after doing this one

laudable thing at least in thy life, to have gone out of it thus.

In order, however, to the remembrance of these names, it will greatly help thee if thou

rememberst the gods, and that they wish not to be flattered, but wish all reasonable beings

to be made like themselves.

And if thou rememberst that which does the work of a fig tree as a fig tree, and that which

does the work of a dog as a dog, and that which does the work of a bee is a bee, and that

which does the work of man is a man.

9.

Mimi War, astonishment torpor slavery, will daily wipe out those holy principles of thine.

How many things without studying nature dost thou imagine, and how many dost thou neglect?

But it is thy duty so to look on and so to do everything, that the same time the power

of dealing with circumstances is perfect, and the contentment of the faculty is exercised,

and the confidence which comes from the knowledge of each several things is maintained

without showing it, by yet not concealed.

For when will thou enjoy simplicity, when gravity, and when the knowledge of every several

thing, both what is in substance, and what place it has in the universe, and how long it

is formed to exist, and of what things it is compounded, and to whom it can belong,

and who were able both to give it and take it away?

10.

A spider is proud when it is called a fly, and another when he is called a poor hair,

and another when he has taken the little fish in the net, and another when he has taken

wild boars, and another when he has taken bears, and another when he has taken sarmations.

Are not these robbers, if thou examines their opinions?

11.

Acquire the contemplative way of seeing how all things change into one another, and constantly

attend to it, and exercise thyself about this part of philosophy.

There nothing of so much adapted produce magnuminity.

Such a man is put off the body, and he sees that he must, no one knows how soon, go away

from among men and leave everything here, he gives himself up entirely to just doing

in all his actions, and in everything else that happens, he resigns himself to the universal

nature.

But as to what any man shall say or think about him, or do against him, he never even thinks

of it, being himself contented with these two things, with acting justly in what he now

does, and being satisfied with what is now assigned to him.

And he lays aside all distracting and busy pursuits, and desires nothing else, than to accomplish

the straight course through the law, and by accomplishing the straight course to follow

God.

12.

What need is there of suspicious fear, since it is thy power to inquire what ought to be

done?

And if thou see us clear, go by this way content without turning back, but if thou does

not see clear, stop and take the best advisors.

But if any other things oppose thee, go on according to thy power as with due consideration,

keeping to that which appears to be just.

For it is best to reach this object, and if thou dost fail, let thy failure be in attempting

this.

He who follows reason in all things is both tranquil and active at the same time, and also cheerful

and collected.

13.

Inquire of thyself, as soon as thou wake us from sleep, whether it will make any difference

to thee, if another does what is just and right, it will make no difference.

Thou hast not forgotten, I suppose, that those who assume arrogant errors in bestowing their

praise or blame on others, are such as they are at bed and at bored, and thou hast not

forgotten what they do, and what they avoid, and what they pursue, and how they steal on

how they rob, not with hands and feet, but with their most valuable part, by means of which

there is produced, when a man chooses fidelity, modesty, truth, law, a good demon, and happiness.

14.

To her who gives and takes back all to nature, the man who is instructed and modest says,

give what thou wilt, take back what thou wilt, and he says this not proudly, but obediently

and well pleased with her.

15.

Short is the little which remains to thee of life, live as on a mountain, for it makes no

difference whether a man lives there or here, if he lives everywhere in the world as an

estate.

Let men see, let them know where real man who lives according to nature.

If they cannot endure him, let them kill him, for that is better than to live like this.

16.

No longer talk at all about the kind of man that a good man ought to be, but be such.

17.

Constantly contemplate the whole of time and the whole of substance, and consider that

all individual things as to substance are as a grain of a fig, and as to time, the turning

of a gimlet.

18.

Look at everything that exists and observed that it is already into solution and in change,

and as it were, putrefaction or dispersion, or that everything is so constituted by nature

as to die.

19.

After what men are when they are eating, sleeping, generating, easing themselves, and so forth,

then what kind of men they are when they are imperious and arrogant, or angry and scolding

from their elevated place, but a short time ago to how many they were slaves and for

what things, and after a little time, consider in what a condition they will be.

20.

That is for the good of each thing, what's the universal nature brings to each, and it

is for its good at the time when nature brings it.

21.

The earth loves a shower, and the solemn aether loves, and the universe loves to make whatever

it is about to be.

I say then to the universe that I love is thou lovest, and is not this too said that this

or that loves is want to be produced?

22.

Either thou livest here, and hast already accustomed myself to it, or thou art going

away, and this was on thy own will, or thou art dying, and hast discharged, I duty.

But besides these things, there is nothing.

Be of good cheer, then.

23.

Let this always be plain to thee, that this piece of land is like any other, and that all

things here are the same with things on top of a mountain, or on the seashore, or wherever

that chooses to be.

21.

President Barack Obama.

Virginia, we are counting on you.

Republicans want to steal enough seats in Congress to raid the next election and wield

unchecked power for two more years, but you can stop them by voting yes by April 21st.

Help put our elections back on a level playing field, and let voters decide not politicians.

Vote yes by April 21st.

Paid for by Virginians for fair elections.

And Doug, there's nowhere I wouldn't go to help someone customize and save on car insurance

with Liberty Mutual, even if it means sitting front row at a comedy show.

Hey everyone, check out this guy and his bird.

What is this your first date?

Oh no, we help people customize and save on car insurance with Liberty Mutual together.

We're married.

Meet a human, him to a bird.

Yeah, the bird looks out of your leg anyways.

Only pay for what you need at Liberty Mutual.com.

Liberty Liberty Liberty Liberty Liberty.

For that we'll find just what Plato says dwelling within the walls of a city as in a shepherd's

fold on a mountain.

24.

What is my ruling faculty now to me and of what nature am I now making it and for what

purpose am I now using it?

Is it void of understanding?

Is it loose and rent a sunder from social life?

Is it melted into and mixed with the poor flesh, show us to move together with it?

25.

He who flies from his master is a runaway, but the law is master, and he who breaks the

law is a runaway.

And he also who is grieved or angry or afraid is dissatisfied because something has been

or is or shall be of the things which are appointed by him who rules all things.

And he is law and assigns to every man what is fit.

He then who fears or is grieved or is angry is a runaway.

26.

A man deposits seed in a womb and goes away, and then another cause takes it and labors

on it and makes a child.

What a thing from such a material.

Again, the child passes food down the throat, and then another cause takes it and makes

it perception and motion, and in fine life and strength then other things how many and

how strange.

Observe then the things which are produced in such a hidden way, and see the power just

as we see the power which carries things downwards and upwards, not with the eyes, but

still no less plainly.

27.

We consider how all things such as they now are and time passed also were and considered

that they will be the same again.

And place before the eyes entire dramas and stages of the same form, whatever thou hast

learned from thy experience or from older history.

For example, the whole court of Adriannas and the whole court of Antoninus and the whole

court of philippis, Alexander, Crosius, for all those were dramas such as we see now only

with different actors.

28.

Imagine every man who has grieved at anything or discontented to be like a pig which is

sacrificed in kicks and screams.

Like this pig also is he who on his bed and silence laments the bonds in which we are held,

and consider that only to the rational animal is a given to follow voluntarily what happens,

but simply to follow is a necessity imposed on all.

29.

Severally on the occasion of everything that thou dost, pause and ask thyself of death is

a dreadful thing because it deprives thee of this.

30.

When thou are defended at any man's fault, for with turn to thyself and reflect in what

like manner thou dost air thyself, for example in thinking that money is a good thing, or

pleasure or a bit of reputation and the like, for by attending to this that will quickly

forget thy anger, as this consideration also is added that the man is compelled for

what else could he do, or, if thou art able, take away from him the compulsion.

31.

When thou hast seen sat on the Socratic, think of you Taikis or Hymen, and when thou hast

seen you Freides, think of you Tikion or Sylvanas, and when thou hast seen Al-Sifran, think of

Choey Paphorus, and when thou hast seen Xenophon, think of Crito of Severus, and when thou hast

looked on thyself, think of any other Caesar, and in the case of everyone doing like manner.

31.

Then let this thought be in thy mind, where then are those men, nowhere, or nobody knows

where.

31.

For thus continuously thou wilt look at human things as smoke and nothing at all, especially

if thou reflect this at the same time, that what is once changed will never exist again

in the infinite duration of time.

31.

But thou, in what a brief space of time is thy existence, and why are thou not content

to pass through this short time in an orderly way?

31.

What matter an opportunity for thy activity are thou avoiding?

For what else are all these things except exercises for the reason, when it has viewed carefully

and by examination into their nature the things which happen in life?

Persevere then, until thou shalt have made these things thy own, as the stomach which

is strengthened makes all things its own, as the blazing fire makes flame and brightness

out of everything that is thrown into it.

32.

Let it not be in any man's power to say truly of thee that thou art not simple, or that

thou art not good, but let him be a liar whoever shall think anything of this kind about

thee, and this is all together in thy power.

31.

For who is he that shall hinder thee from being good and simple, do thou only determined

to live no longer, and lest thou shalt be such, for neither does reason allow thee to live

if thou art not such?

33.

What is that which as to this material our life can be done or said in a way most conformable

to reason?

For whatever this may be it is in thy power to do it or say it, and do not make excuses

that thou art hindered.

That will not cease to lament till thy mind is in such a condition that what luxury is

to those who enjoy pleasure such shall be to thee in the matter which is subjected and

presented to thee, the doing of things which are conformable to man's constitution.

For a man ought to consider as an enjoyment everything which is in his power to do according

to his own nature, and it is in his power everywhere.

Now it is not given to a cylinder to move everywhere by its own motion, nor yet water, nor

to fire, nor to anything else which is governed by nature of an irrational soul, for the things

which check them and stand in the way are many.

But intelligence and reason are able to go through everything that opposes them, and in

such manner as they are formed by nature and as they choose.

Place before thy eyes this facility with which the reason will be carried through all things

as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek

nothing further.

For all other obstacles either affect the body only which is a dead thing, or accept

through opinion and the yielding of the reason itself, they do not crush nor do any harm

of any kind, for if they did, he who felt it would immediately become bad.

Now in the case of all things which have a certain constitution, whatever harm may

happy to any of them, that which is so affected becomes consequently worse.

But in the light case a man becomes both better if one may say so, and more worthy of praise

by making a right use of these accidents.

And finally, remember that nothing harms him who is really a citizen which does not harm

the state, nor yet does anything harm the state which does not harm law, and of these things

which are called misfortunes not one harms law.

What then does not harm law does not harm either state or citizen?

Thirty-four

To him who is penetrated by true principles even the briefest precept is sufficient, and

any common precept to remind him that he should be free from grief and fair.

For example, leaves, some the wind scatters on the ground, so is the race of men.

Leaves also are thy children, and leaves too are they who cry out as if they were worthy

of credit and bestow their praise, or on the contrary curse, or secretly blame and sneer,

and leaves and like manner are those who shall receive and transmit a man's famed aftertimes.

For all such things as these quote are produced in the season of spring, as the poet says.

But the wind cast them down, then the forest produces other leaves in their places.

But a brief existence is common to all things, and yet thou avoidest and pursuist all things

as if they would be eternal.

A little time and thou shalt close thy eyes, and him who has attended thee to thy grave

another soon will lament.

The healthy eye ought to see all visible things, and not to say, I wish for green things.

For this is the condition of a diseased eye, and the healthy hearing and smelling ought

to be ready to perceive all that can be heard and smelled, and the healthy stomach ought

to be with respect to all food just as the meal with respect to all things which it

is formed to grind.

And accordingly, the healthy understanding ought to be prepared for everything which happens.

But that which says, let my dear children live, and let all men praise whatever I may do,

is an eye which seeks for green things, or teeth which seek for soft things.

36.

There is no man so fortunate that there shall not be by him when he is dying, some who

are pleased with what is going to happen.

Suppose that he was a good and wise man, will there not be at last someone to say to himself,

let us at last breathe freely, being relieved from this schoolmaster?

It is true that he was harsh to none of us, but I perceive that he tacitly condemns us.

This is what is said of a good man.

But in our own case, how many other things are there for which there are many who which

to get rid of us?

Thou what considered this then when thou art dying, and thou wilt depart more contentedly

by reflecting thus?

I am going away from such a life in which even my associates and behalf of whom I have

striven so much, prayed and cared, themselves which me to depart, hoping for chance to get

some little advantage by it.

Why then should a man cling to a longer stay here?

Do not, however, for this reason go away less kindly disposed to them, but preserving

thy own character and friendly and benevolent in mild, and on the other hand not as if that

was torn away, but as a man who dies a quiet death.

The poor soul is easily separated from the body, such also off-thyed departure from men

to be, for nature united thee to them and associated thee.

But does she now dissolve the union?

Well, I am separated as from Kinsman, not however dragged resisting, but without compulsion.

For this too is one of the things according to nature.

37.

A custom myself as much as possible on the occasion of anything being done by any person to inquire

with thyself, for what object is this man doing this?

But begin with thyself and examine thyself first.

38.

Remember that this which pulls the strings is the thing which is hidden within.

This is the power of persuasion.

This is life.

This, if one may say so, is man.

When contemplating thyself never include the vessel which surrounds thee, and these

instruments were attached about it, for they are like to enact differing only in this

that they grow to the body.

For indeed there is no more use in these parts, without the cause which moves and checks

them, than in the weaver's shuttle, and the writer's pen, and the driver's whip.

And Doug, there's nowhere I wouldn't go to help someone customize and save on car insurance

with Liberty Mutual, even if it means sitting front row at a comedy show.

Hey everyone, check out this guy and his bird.

What is this your first date?

Oh no, we help people customize and save on car insurance with Liberty Mutual together.

We're married.

Need a human?

Him to a bird.

Yeah, the bird looks out of your league anyways.

Only pay for what you need at Liberty Mutual.com.

Liberty, Liberty, Liberty, Liberty.