Meditations - Marcus Aurelius (top 10 inspirational books .TXT) 📗
- Author: Marcus Aurelius
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39. In the constitution of the rational animal I see no virtue which is
opposed to justice; but I see a virtue which is opposed to love of
pleasure, and that is temperance.
40. If thou takest away thy opinion about that which appears to give thee
pain, thou thyself standest in perfect security.—Who is this self?—The
reason.—But I am not reason.—Be it so. Let then the reason itself not
trouble itself. But if any other part of thee suffers, let it have its
own opinion about itself (VII. 16).
41. Hindrance to the perceptions of sense is an evil to the animal
nature. Hindrance to the movements [desires] is equally an evil to the
animal nature. And something else also is equally an impediment and an
evil to the constitution of plants. So then that which is a hindrance to
the intelligence is an evil to the intelligent nature. Apply all these
things then to thyself. Does pain or sensuous pleasure effect thee? The
senses will look to that. Has any obstacle opposed thee in thy efforts
towards an object? If indeed thou wast making this effort absolutely
[unconditionally, or without any reservation], certainly this obstacle is
an evil to thee considered as a rational animal. But if thou takest [into
consideration] the usual course of things, thou hast not yet been injured
nor even impeded. The things however which are proper to the
understanding no other man is used to impede, for neither fire, nor iron,
nor tyrant, nor abuse, touches it in any way. When it has been made a
sphere, it continues a sphere (XI, 12).
42. It is not fit that I should give myself pain, for I have never
intentionally given pain even to another.
43. Different things delight different people; but it is my delight to
keep the ruling faculty sound without turning away either from any man or
from any of the things which happen to men, but looking at and receiving
all with welcome eyes and using everything according to its value.
44. See that thou secure this present time to thyself: for those who
rather pursue posthumous fame do not consider that the men of after time
will be exactly such as these whom they cannot bear now; and both are
mortal. And what is it in any way to thee if these men of after time
utter this or that sound, or have this or that opinion about thee?
45. Take me and cast me where thou wilt; for there I shall keep my divine
part tranquil, that is, content, if it can feel and act conformably to
its proper constitution. Is this [change of place] sufficient reason why
my soul should be unhappy and worse then it was, depressed, expanded,
shrinking, affrighted? and what wilt thou find which is sufficient reason
for this?
46. Nothing can happen to any man which is not a human accident, nor to
an ox which is not according to the nature of an ox, nor to a vine which
is not according to the nature of a vine, nor to a stone which is not
proper to a stone. If then there happens to each thing both what is usual
and natural, why shouldst thou complain? For the common nature brings
nothing which may not be borne by thee.
47. If thou art pained by any external thing, it is not this thing that
disturbs thee, but thy own judgment about it. And it is in thy power to
wipe out this judgment now. But if anything in thy own disposition gives
thee pain, who hinders thee from correcting thy opinion? And even if thou
art pained because thou art not doing some particular thing which seems
to thee to be right, why dost thou not rather act than complain?—But
some insuperable obstacle is in the way?—Do not be grieved then, for the
cause of its not being done depends not on thee.—But it is not worth
while to live, if this cannot be done.—Take thy departure then from
life contentedly, just as he dies who is in full activity, and well
pleased too with the things which are obstacles.
48. Remember that the ruling faculty is invincible, when self-collected
it is satisfied with itself, if it does nothing which it does not choose
to do, even if it resist from mere obstinacy. What then will it be when
it forms a judgment about anything aided by reason and deliberately?
Therefore the mind which is free from passions is a citadel, for man has
nothing more secure to which he can fly for refuge and for the future be
inexpugnable. He then who has not seen this is an ignorant man; but he
who has seen it and does not fly to this refuge is unhappy.
49. Say nothing more to thyself than what the first appearances report.
Suppose that it has been reported to thee that a certain person speaks
ill of thee. This has been reported; but that thou hast been injured,
that has not been reported. I see that my child is sick. I do see; but
that he is in danger, I do not see. Thus then always abide by the first
appearances, and add nothing thyself from within, and then nothing
happens to thee. Or rather add something like a man who knows everything
that happens in the world.
50. A cucumber is bitter—Throw it away.—There are briers in the road—
Turn aside from them.—This is enough. Do not add, And why were such
things made in the world? For thou wilt be ridiculed by a man who is
acquainted with nature, as thou wouldst be ridiculed by a carpenter and
shoemaker if thou didst find fault because thou seest in their workshop
shavings and cuttings from the things which they make. And yet they have
places into which they can throw these shavings and cuttings, and the
universal nature has no external space; but the wondrous part of her art
is that though she has circumscribed herself, everything within her which
appears to decay and to grow old and to be useless she changes into
herself, and again makes other new things from these very same, so that
she requires neither substance from without nor wants a place into which
she may cast that which decays. She is content then with her own space,
and her own matter, and her own art.
51. Neither in thy actions be sluggish nor in thy conversation without
method, nor wandering in thy thoughts, nor let there be in thy soul
inward contention nor external effusion, nor in life be so busy as to
have no leisure.
Suppose that men kill thee, cut thee in pieces, curse thee. What then can
these things do to prevent thy mind from remaining pure, wise, sober,
just? For instance, if a man should stand by a limpid pure spring, and
curse it, the spring never ceases sending up potable water; and if he
should cast clay into it or filth, it will speedily disperse them and
wash them out, and will not be at all polluted. How then shalt thou
possess a perpetual fountain [and not a mere well]? By forming thyself
hourly to freedom conjoined with contentment, simplicity, and modesty.
52. He who does not know what the world is, does not know where he is.
And he who does not know for what purpose the world exists, does not know
who he is, nor what the world is. But he who has failed in any one of
these things could not even say for what purpose he exists himself. What
then dost thou think of him who [avoids or] seeks the praise of those who
applaud, of men who know not either where they are or who they are?
53. Dost thou wish to be praised by a man who curses himself thrice every
hour? Wouldst thou wish to please a man who does not please himself? Does
a man please himself who repents of nearly everything that he does?
54. No longer let thy breathing only act in concert with the air which
surrounds thee, but let thy intelligence also now be in harmony with the
intelligence which embraces all things. For the intelligent power is no
less diffused in all parts and pervades all things for him who is willing
to draw it to him than the aerial power for him who is able to respire
it.
55. Generally, wickedness does no harm at all to the universe; and
particularly the wickedness [of one man] does no harm to another. It is
only harmful to him who has it in his power to be released from it as
soon as he shall choose.
56. To my own free will the free will of my neighbor is just as
indifferent as his poor breath and flesh. For though we are made
especially for the sake of one another, still the ruling power of each of
us has its own office, for otherwise my neighbor’s wickedness would be my
harm, which God has not willed in order that my unhappiness may not
depend on another.
57. The sun appears to be poured down, and in all directions indeed it is
diffused, yet it is not effused. For this diffusion is extension:
Accordingly its rays are called Extensions because they are extended. But
one may judge what kind of a thing a ray is, if he looks at the sun’s
light passing through a narrow opening into a darkened room, for it is
extended in a right line, and as it were is divided when it meets with
any solid body which stands in the way and intercepts the air beyond; but
there the light remains fixed and does not glide or fall off. Such then
ought to be the outpouring and diffusion of the understanding, and it
should in no way be an effusion, but an extension, and it should make no
violent or impetuous collision with the obstacles which are in its way;
nor yet fall down, but be fixed, and enlighten that which receives it.
For a body will deprive itself of the illumination, if it does not admit
it.
58. He who fears death either fears the loss of sensation or a different
kind of sensation. But if thou shalt have no sensation, neither wilt thou
feel any harm; and if thou shalt acquire another kind of sensation, thou
wilt be a different kind of living being and thou wilt not cease to live.
59. Men exist for the sake of one another. Teach them then or bear with
them.
60. In one way an arrow moves, in another way the mind. The mind indeed,
both when it exercises caution and when it is employed about inquiry,
moves straight onward not the less, and to its object.
61. Enter into every man’s ruling faculty; and also let every other man
enter into thine.
BOOK IX.
1. He who acts unjustly acts impiously. For since the universal nature
has made rational animals for the sake of one another to help one another
according to their deserts, but in no way to injure one another, he who
transgresses her will is clearly guilty of impiety towards the highest
divinity. And he too who lies is guilty of impiety to the same divinity;
for the universal nature is the nature of things that are; and things
that are have a relation to all things that come into existence. And
further, this universal nature is named truth, and is the prime cause of
all things that are true. He then who lies intentionally is guilty of
impiety inasmuch as he acts unjustly by deceiving; and
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