I. This also, among other things, may serve to keep thee from vainglory; if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, hath lived a philosopher's life. For both unto others, and to thyself especially, it is well known, that thou hast done many things contrary to that perfection of life. Thou hast therefore been confounded in thy course, and henceforth it will be hard for thee to recover the title and credit of a philosopher. And to it also is thy calling and profession repugnant. If therefore thou dost truly understand, what it is that is of moment indeed; as for thy fame and credit, take no thought or care for that: let it suffice thee if all the rest of thy life, be it more or less, thou shalt live as thy nature requireth, or according to the true and natural end of thy making. Take pains therefore to know what it is that thy nature requireth, and let nothing else distract thee. Thou hast already had sufficient experience, that of those many things that hitherto thou hast erred and wandered about, thou couldst not find happiness in any of them. Not in syllogisms, and logical subtilties, not in wealth, not in honour and reputation, not in pleasure. In none of all these. Wherein then is it to be found? In the practice of those things, which the nature of man, as he is a man, doth require. How then shall he do those things? if his dogmata, or moral tenets and opinions (from which all motions and actions do proceed), be right and true. Which be those dogmata? Those that concern that which is good or evil, as that there is nothing truly good and beneficial unto man, but that which makes him just, temperate, courageous, liberal; and that there is nothing truly evil and hurtful unto man, but that which causeth the contrary effects.
1. This can also help prevent vanity. Consider that you're no longer capable of being praised as a lifelong philosopher, or even one since youth. It's well known, both to others and yourself, that you've often acted against philosophical ideals. You've strayed from the path, making it difficult to regain the title and respect of a philosopher. Your current role and profession also conflict with this. If you truly understand what's important, don't worry about your reputation. Instead, focus on living the rest of your life, however long it may be, according to your nature and true purpose. Make an effort to understand what your nature requires, and don't let anything else distract you. You've already experienced that happiness can't be found in the many things you've pursued and wandered through. It's not in logical arguments, wealth, honor, reputation, or pleasure. None of these brought you happiness. So where can it be found? In practicing what human nature truly requires. How can one do this? By having correct moral principles and opinions, from which all actions stem. What are these principles? They're those concerning good and evil: nothing is truly good and beneficial to a person except what makes them just, temperate, courageous, and generous. Likewise, nothing is truly evil and harmful except what causes the opposite effects.
II. Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me? Shall I have no occasion to repent of it? Yet a very little while and I am dead and gone; and all things are at end. What then do I care for more than this, that my present action whatsoever it be, may be the proper action of one that is reasonable; whose end is, the common good; who in all things is ruled and governed by the same law of right and reason, by which God Himself is.
2. Before taking any action, ask yourself: "How will I feel about this once it's done? Will I regret it?" Remember, life is short, and soon enough, everything will come to an end. So, what matters most is that my current actions align with reason and contribute to the common good. I should strive to be governed by the same principles of right and reason that guide the universe itself.
III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and authority. But as for those, as the extent of their error was, so far did their slavery extend.
3. Consider Alexander, Caius, and Pompeius. How do they compare to Diogenes, Heraclitus, and Socrates? The latter group truly understood the essence of things, examining all causes and subjects. They exercised their influence through this deep understanding. The former group, however, was limited by their misconceptions, and their power was constrained accordingly.
IV. What they have done, they will still do, although thou shouldst hang thyself. First; let it not trouble thee. For all things both good and evil: come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
4. People will continue to act as they always have, regardless of your reactions. First, don't let this bother you. Both good and bad events occur naturally as part of the universe's grand scheme, and soon enough, everything will end. No one will be remembered forever; even great figures like Africanus and Augustus are now forgotten. Second, focus on the matter at hand. Examine it closely, and remember that you must strive to be a good person. Consider what your nature as a human being requires of you. Stay on task and express what you believe is most fair, but do so with kindness, modesty, and sincerity.
V. That which the nature of the universe doth busy herself about, is; that which is here, to transfer it thither, to change it, and thence again to take it away, and to carry it to another place. So that thou needest not fear any new thing. For all things are usual and ordinary; and all things are disposed by equality.
5. The universe is constantly in motion, transferring things from one place to another, changing them, and then moving them elsewhere. There's no need to fear anything new, as everything follows a familiar pattern. All things are common and routine, governed by a sense of balance and equality.
VI. Every particular nature hath content, when in its own proper course it speeds. A reasonable nature doth then speed, when first in matter of fancies and imaginations, it gives no consent to that which is either false uncertain. Secondly, when in all its motions and resolutions it takes its level at the common good only, and that it desireth nothing, and flieth from nothing, bet what is in its own power to compass or avoid. And lastly, when it willingly and gladly embraceth, whatsoever is dealt and appointed unto it by the common nature. For it is part of it; even as the nature of any one leaf, is part of the common nature of all plants and trees. But that the nature of a leaf, is part of a nature both unreasonable and unsensible, and which in its proper end may be hindered; or, which is servile and slavish: whereas the nature of man is part of a common nature which cannot be hindered, and which is both reasonable and just. From whence also it is, that according to the worth of everything, she doth make such equal distribution of all things, as of duration, substance form, operation, and of events and accidents. But herein consider not whether thou shalt find this equality in everything absolutely and by itself; but whether in all the particulars of some one thing taken together, and compared with all the particulars of some other thing, and them together likewise.
6. Every specific nature finds contentment when it progresses along its proper path. A rational nature advances when it first rejects false or uncertain ideas. Secondly, when all its actions and decisions aim solely at the common good, desiring and avoiding only what is within its power. Lastly, when it willingly and gladly accepts whatever the common nature assigns to it. For it is part of this nature, just as a leaf is part of the nature of all plants and trees. However, while a leaf's nature is part of an unreasoning and unfeeling whole that can be hindered in its purpose, human nature is part of a common nature that is both rational and just, and cannot be hindered. This is why she distributes all things equally according to their worth, including duration, substance, form, function, and events. But don't expect to find this equality in every individual thing; instead, look at all aspects of one thing together and compare them with all aspects of another, considering them as wholes.
VII. Thou hast no time nor opportunity to read. What then? Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to get the upper hand of them; to contemn honour and vainglory; and not only, not to be angry with them, whom towards thee thou doest find unsensible and unthankful; but also to have a care of them still, and of their welfare?
7. You may not have time to read, but you still have the chance to improve yourself. You can resist physical temptations and pains, overcoming them. You can reject hollow praise and glory. You can choose not to be angry with those who seem unappreciative or indifferent towards you. Instead, you can continue to care for them and their well-being. Isn't this a worthwhile use of your time and energy?
VIII. Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself.
8. From now on, refrain from complaining about the challenges of life at court, whether publicly in front of others or privately to yourself.
IX. Repentance is an inward and self-reprehension for the neglect or omission of somewhat that was profitable. Now whatsoever is good, is also profitable, and it is the part of an honest virtuous man to set by it, and to make reckoning of it accordingly. But never did any honest virtuous man repent of the neglect or omission of any carnal pleasure: no carnal pleasure then is either good or profitable.
9. Repentance is an internal self-criticism for neglecting or omitting something beneficial. Everything that is good is also beneficial, and it is the responsibility of a moral person to value and account for it. However, no virtuous individual has ever regretted neglecting or omitting a physical pleasure. Therefore, no physical pleasure can be considered either good or beneficial.
X. This, what is it in itself, and by itself, according to its proper constitution? What is the substance of it? What is the matter, or proper use? What is the form or efficient cause? What is it for in this world, and how long will it abide? Thus must thou examine all things, that present themselves unto thee.
10. Examine everything you encounter by asking: What is its true nature, independent of outside influences? What is its essence and purpose? What is it made of, and how is it used? What caused it to exist? What role does it play in the world, and how long will it last? By questioning in this way, you can better understand all things you come across.
XI. When thou art hard to be stirred up and awaked out of thy sleep, admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which the nature of man do require. But to sleep, is common to unreasonable creatures also. And what more proper and natural, yea what more kind and pleasing, than that which is according to nature?
11. When you find it difficult to get out of bed, remind yourself that taking action for the greater good is what your true nature and humanity demand. Sleep is something even animals do. What could be more fitting, natural, and satisfying than living in harmony with your nature?
XII. As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it.
12. Whenever a thought or idea comes to mind, try to examine its true nature and essential qualities. Take a moment to reflect on and analyze it rationally.
XIII. At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? thus and thus. Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? I will remember then, that he cannot but do as he doth, holding those opinions that he doth. Remember, that as it is a shame for any man to wonder that a fig tree should bear figs, so also to wonder that the world should bear anything, whatsoever it is which in the ordinary course of nature it may bear. To a physician also and to a pilot it is a shame either for the one to wonder, that such and such a one should have an ague; or for the other, that the winds should prove Contrary.
13. When you first meet someone, immediately ask yourself: What are this person's views on good and evil? How do they perceive pain, pleasure, and their causes? What's their stance on honor, dishonor, life, and death? Once you understand their perspective, it's no surprise they act as they do. Remember, they can't help but behave according to their beliefs. Keep in mind that just as it's foolish to be amazed that a fig tree produces figs, it's equally foolish to be surprised by anything the world naturally produces. Similarly, it would be absurd for a doctor to be shocked by a patient's fever or for a sailor to be astonished by unfavorable winds.
XIV. Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. For of thee nothing is required, ti, is beyond the extent of thine own deliberation and jun. merit, and of thine own understanding.
14. Remember that changing your mind when necessary and following someone who can correct you is just as admirable as figuring out what's right on your own. You're not expected to do anything beyond what you can decide and judge for yourself, using your own understanding.
XV. If it were thine act and in thine own power, wouldest thou do it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to do either, the part of a mad man. Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? For nothing should be done but to some certain end.
15. If you could control it, would you do it? If not, who are you blaming? Chance, or some higher power? Either way, it's foolish. Don't blame anyone. Instead, if you can fix the problem, do so. If you can't, why complain? Remember, every action should have a purpose.
XVI. Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements. The same are the world's elements, and the elements of which thou dost consist. And they when they are changed, they murmur not; why shouldest thou?
16. Whatever dies and falls, no matter how or where, remains part of the world. Here it exists, changes, and eventually breaks down into its basic elements. These are the same elements that make up the world and you. When they change, they don't complain. So why should you?
XVII. Whatsoever is, was made for something: as a horse, a vine. Why wonderest thou? The sun itself will say of itself, I was made for something; and so hath every god its proper function. What then were then made for? to disport and delight thyself? See how even common sense and reason cannot brook it.
17. Everything exists for a purpose, like a horse or a vine. Why are you surprised? Even the sun would say, "I have a purpose," as does every god. So what were you made for? Just for your own amusement and pleasure? Think about it—common sense and reason reject such a notion.
XVIII. Nature hath its end as well in the end and final consummation of anything that is, as in the begin-nine and continuation of it.
18. Nature's purpose is evident not only in the beginning and ongoing development of things, but also in their conclusion and ultimate fulfillment.
XIX. As one that tosseth up a ball. And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? So for the bubble; if it continue, what it the better? and if it dissolve, what is it the worse And so is it of a candle too. And so must thou reason with thyself, both in matter of fame, and in matter of death. For as for the body itself, (the subject of death) wouldest thou know the vileness of it? Turn it about that thou mayest behold it the worst sides upwards as well, as in its more ordinary pleasant shape; how doth it look, when it is old and withered? when sick and pained? when in the act of lust, and fornication? And as for fame. This life is short. Both he that praiseth, and he that is praised; he that remembers, and he that is remembered, will soon be dust and ashes. Besides, it is but in one corner of this part of the world that thou art praised; and yet in this corner, thou hast not the joint praises of all men; no nor scarce of any one constantly. And yet the whole earth itself, what is it but as one point, in regard of the whole world?
19. Imagine tossing a ball. Does it matter if it goes up or down, or if it falls to the ground? The same applies to a bubble—is it better if it lasts or worse if it pops? And what of a candle? This is how you should think about fame and death. Consider the body, the subject of death. To understand its true nature, examine it from all angles, not just its pleasant aspects. How does it look when old and frail? When sick and in pain? During acts of lust? As for fame, remember that life is short. Both those who praise and those who are praised, those who remember and those who are remembered, will soon turn to dust. Moreover, your praise is limited to a small corner of the world, and even there, you rarely have everyone's consistent approval. In the grand scheme of things, the entire Earth is but a speck in the universe.
XX. That which must be the subject of thy consideration, is either the matter itself, or the dogma, or the operation, or the true sense and signification.
20. Consider these four aspects: the subject matter itself, the principle or belief involved, the action or process, and the true meaning or interpretation.
XXI. Most justly have these things happened unto thee: why dost not thou amend? O but thou hadst rather become good to-morrow, than to be so to-day.
21. These events have happened to you for good reason. Why don't you make a change? But no, you'd rather put off improving yourself until tomorrow instead of starting today.
XXII. Shall I do it? I will; so the end of my action be to do good unto men. Doth anything by way of cross or adversity happen unto me? I accept it, with reference unto the Gods, and their providence; the fountain of all things, from which whatsoever comes to pass, doth hang and depend.
22. Should I take action? Yes, I will, as long as my goal is to benefit others. If I face any challenges or setbacks along the way, I'll accept them, recognizing they're part of a greater plan. I believe in a higher power that is the source of everything, and from which all events unfold and are connected.
XXIII. By one action judge of the rest: this bathing which usually takes up so much of our time, what is it? Oil, sweat, filth; or the sordes of the body: an excrementitious viscosity, the excrements of oil and other ointments used about the body, and mixed with the sordes of the body: all base and loathsome. And such almost is every part of our life; and every worldly object.
23. Judge all actions by this example: bathing, which often consumes much of our time, is simply oil, sweat, and grime. It's the body's waste—a sticky residue of oils and lotions mixed with dirt. All of it is unpleasant and disgusting. And so it is with nearly every aspect of our lives and worldly possessions.
XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then Antoninus himself. This is the course of the world. First Celer, Adrianus; then Adrianus himself. And those austere ones; those that foretold other men's deaths; those that were so proud and stately, where are they now? Those austere ones I mean, such as were Charax, and Demetrius the Platonic, and Eudaemon, and others like unto those. They were all but for one day; all dead and gone long since. Some of them no sooner dead, than forgotten. Others soon turned into fables. Of others, even that which was fabulous, is now long since forgotten. This thereafter thou must remember, that whatsoever thou art compounded of, shall soon be dispersed, and that thy life and breath, or thy soul, shall either be no more or shall ranslated (sp.), and appointed to some certain place and station.
24. Lucilla buried Verus, then others buried Lucilla. The same happened with Secunda Maximus, then Secunda herself. Likewise with Epitynchanus and Diotimus, then Epitynchanus himself. Antoninus Pius buried Faustina his wife, then Antoninus was buried. This is how the world works. Celer buried Adrianus, then Adrianus himself was buried. And what of those stern individuals who predicted others' deaths? Those who were so proud and dignified, where are they now? I'm referring to the austere ones like Charax, Demetrius the Platonic, Eudaemon, and others of their kind. They lasted but a day; all long dead and gone. Some were forgotten almost immediately after death. Others quickly became legends. For some, even their legendary status has now faded from memory. Remember this: whatever you're made of will soon disperse. Your life, breath, and soul will either cease to exist or be transformed and assigned to a specific place and purpose.
XXV. The true joy of a man, is to do that which properly belongs unto a man. That which is most proper unto a man, is, first, to be kindly affected towards them that are of the same kind and nature as he is himself to contemn all sensual motions and appetites, to discern rightly all plausible fancies and imaginations, to contemplate the nature of the universe; both it, and things that are done in it. In which kind of contemplation three several relations are to be observed The first, to the apparent secondary cause. The Second to the first original cause, God, from whom originally proceeds whatsoever doth happen in the world. The third and last, to them that we live and converse with: what use may be made of it, to their use and benefit.
25. The true joy of a person is to do what is inherently human. This primarily involves showing kindness to fellow humans, resisting sensual urges, critically evaluating attractive ideas, and contemplating the nature of the universe and its events. In this contemplation, three relationships should be considered: first, the immediate cause of events; second, the ultimate cause, which is God, the source of all worldly occurrences; and third, our relationships with others and how we can use our understanding to benefit them.
XXVI. If pain be an evil, either it is in regard of the body; (and that cannot be, because the body of itself is altogether insensible:) or in regard of the soul But it is in the power of the soul, to preserve her own peace and tranquillity, and not to suppose that pain is evil. For all judgment and deliberation; all prosecution, or aversation is from within, whither the sense of evil (except it be let in by opinion) cannot penetrate.
26. Pain isn't inherently evil. The body itself can't perceive pain as evil because it's incapable of judgment. As for the soul, it has the power to maintain its peace and calm, choosing not to view pain as evil. All judgments, decisions, desires, and aversions come from within. Unless we allow it through our beliefs, the perception of evil can't reach our inner selves.
XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion. But on the contrary to behold and consider all things according to their true nature, and to carry myself towards everything according to its true worth. Remember then this thy power that nature hath given thee.
27. Clear your mind of idle thoughts and remind yourself constantly: At this moment, if I choose, I have the power to keep wickedness, desires, and turmoil out of my soul. Instead, I can see and evaluate all things as they truly are, and respond to everything according to its real value. Never forget this ability that nature has given you.
XXVIII. Whether thou speak in the Senate or whether thou speak to any particular, let thy speech In always grave and modest. But thou must not openly and vulgarly observe that sound and exact form of speaking, concerning that which is truly good and truly civil; the vanity of the world, and of worldly men: which otherwise truth and reason doth prescribe.
28. Whether addressing the Senate or speaking to an individual, always maintain a serious and modest tone. However, avoid using overly formal or pretentious language when discussing matters of true virtue and civility. While truth and reason should guide your words, there's no need to openly criticize the vanity of the world and its people.
XXIX. Augustus his court; his wife, his daughter, his nephews, his sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there thou hast the death of a whole court together. Proceed now on to the rest that have been since that of Augustus. Hath death dwelt with them otherwise, though so many and so stately whilst they lived, than it doth use to deal with any one particular man? Consider now the death of a whole kindred and family, as of that of the Pompeys, as that also that useth to be written upon some monuments, HE WAS THE LAST OF HIS OWN KINDRED. O what care did his predecessors take, that they might leave a successor, yet behold at last one or other must of necessity be THE LAST. Here again therefore consider the death of a whole kindred.
29. Augustus's court: his wife, daughter, nephews, sons-in-law, sister, Agrippa, relatives, servants, friends, Areus, Maecenas, and his sacrificial priests. There you have the death of an entire court. Now consider those who came after Augustus. Has death treated them any differently, despite their power and status in life, than it does an ordinary person? Think about the death of entire families, like the Pompeys. Consider the inscription sometimes seen on monuments: "He was the last of his line." How his ancestors strived to ensure a successor, yet inevitably someone must be the last. Once again, reflect on the extinction of entire bloodlines.
XXX. Contract thy whole life to the measure and proportion of one single action. And if in every particular action thou dost perform what is fitting to the utmost of thy power, let it suffice thee. And who can hinder thee, but that thou mayest perform what is fitting? But there may be some outward let and impediment. Not any, that can hinder thee, but that whatsoever thou dost, thou may do it, justly, temperately, and with the praise of God. Yea, but there may be somewhat, whereby some operation or other of thine may be hindered. And then, with that very thing that doth hinder, thou mayest he well pleased, and so by this gentle and equanimious conversion of thy mind unto that which may be, instead of that which at first thou didst intend, in the room of that former action there succeedeth another, which agrees as well with this contraction of thy life, that we now speak of.
30. Focus your entire life on the scale and scope of a single action. If you perform each action to the best of your ability, let that be enough. Who can stop you from doing what is right? External obstacles may arise, but none can prevent you from acting justly, with moderation, and in a way that honors God. True, something might hinder a specific task. In such cases, accept the hindrance gracefully. By calmly adapting your mindset to what is possible, rather than what you initially intended, you can replace the original action with another that aligns equally well with this concentrated approach to life we're discussing.
XXXI. Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
31. Accept life's comforts without showing off when they come your way, and you'll find it easier to let them go when they're taken from you.
XXXII. If ever thou sawest either a hand, or a foot, or a head lying by itself, in some place or other, as cut off from the rest of the body, such must thou conceive him to make himself, as much as in him lieth, that either is offended with anything that is happened, (whatsoever it be) and as it were divides himself from it: or that commits anything against the natural law of mutual correspondence, and society among men: or, he that, commits any act of uncharitableness. Whosoever thou art, thou art such, thou art cast forth I know not whither out of the general unity, which is according to nature. Thou went born indeed a part, but now thou hast cut thyself off. However, herein is matter of joy and exultation, that thou mayst be united again. God hath not granted it unto any other part, that once separated and cut off, it might be reunited, and come together again. But, behold, that GOODNESS how great and immense it is! which hath so much esteemed MAN. As at first he was so made, that he needed not, except he would himself, have divided himself from the whole; so once divided and cut off, IT hath so provided and ordered it, that if he would himself, he might return, and grow together again, and be admitted into its former rank and place of a part, as he was before.
32. If you ever see a severed hand, foot, or head lying somewhere, detached from its body, consider that a person makes themselves similarly detached when they: take offense at any occurrence and distance themselves from it, act against the natural law of human cooperation and society, or behave uncharitably towards others. Whoever you are, by doing these things, you cast yourself out of the natural unity of humanity. You were born a part of this whole, but now you've cut yourself off. However, there's reason for joy: you can reunite with the whole. Nature hasn't granted this ability to any other separated part. Consider the immense goodness that values humanity so highly! Humans were initially created with the choice to remain united or separate themselves. Now, even after separation, we've been given the opportunity to return, reconnect, and regain our place as part of the whole, just as we were before.
XXXIII. As almost all her other faculties and properties the nature of the universe hath imparted unto every reasonable creature, so this in particular we have received from her, that as whatsoever doth oppose itself unto her, and doth withstand her in her purposes and intentions, she doth, though against its will and intention, bring it about to herself, to serve herself of it in the execution of her own destinated ends; and so by this though not intended co-operation of it with herself makes it part of herself whether it will or no. So may every reasonable creature, what crosses and impediments soever it meets with in the course of this mortal life, it may use them as fit and proper objects, to the furtherance of whatsoever it intended and absolutely proposed unto itself as its natural end and happiness.
33. The universe has bestowed upon every rational being nearly all its faculties and qualities. In particular, we've received the ability to turn obstacles into opportunities. When something opposes the universe's intentions, it inadvertently becomes a tool for achieving those very goals, whether it wants to or not. Similarly, any rational being can use the challenges and setbacks encountered in life as stepping stones toward their ultimate purpose and happiness.
XXXIV. Let not the general representation unto thyself of the wretchedness of this our mortal life, trouble thee. Let not thy mind wander up and down, and heap together in her thoughts the many troubles and grievous calamities which thou art as subject unto as any other. But as everything in particular doth happen, put this question unto thyself, and say: What is it that in this present matter, seems unto thee so intolerable? For thou wilt be ashamed to confess it. Then upon this presently call to mind, that neither that which is future, nor that which is past can hurt thee; but that only which is present. (And that also is much lessened, if thou dost lightly circumscribe it:) and then check thy mind if for so little a while, (a mere instant), it cannot hold out with patience.
34. Don't let the general idea of life's hardships weigh you down. Avoid letting your mind wander and accumulate thoughts of the many troubles and severe misfortunes you might face like anyone else. Instead, when something specific happens, ask yourself: What about this current situation seems so unbearable? You'll likely feel embarrassed to admit it. Then, remind yourself that neither the future nor the past can harm you; only the present moment can. (And even that impact is reduced if you put it in perspective.) Finally, challenge your mind to endure with patience for just a brief moment—it's only an instant, after all.
XXXV. What? are either Panthea or Pergamus abiding to this day by their masters' tombs? or either Chabrias or Diotimus by that of Adrianus? O foolery! For what if they did, would their masters be sensible of It? or if sensible, would they be glad of it? or if glad, were these immortal? Was not it appointed unto them also (both men and women,) to become old in time, and then to die? And these once dead, what would become of these former? And when all is done, what is all this for, but for a mere bag of blood and corruption?
35. Do Panthea or Pergamus still guard their masters' tombs? Or do Chabrias or Diotimus watch over Hadrian's? How absurd! Even if they did, would their masters know it? If they knew, would they care? And if they cared, would that make them immortal? Weren't these people, both men and women, destined to age and die like everyone else? Once they're gone, what becomes of those who came before? In the end, what's all this fuss about, if not for a mere vessel of flesh and blood that will ultimately decay?
XXXVI. If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he.
36. If you have keen insight, apply it to your judgment and decision-making.
XXXVII. In the whole constitution of man, I see not any virtue contrary to justice, whereby it may be resisted and opposed. But one whereby pleasure and voluptuousness may be resisted and opposed, I see: continence.
37. In the entire makeup of human nature, I see no virtue that opposes justice. However, I do see one that can resist and counter pleasure and indulgence: self-restraint.
XXXVIII. If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive, thou thyself art as safe, as safe may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not reason.' Well, be it so. However, let not thy reason or understanding admit of grief, and if there be anything in thee that is grieved, let that, (whatsoever it be,) conceive its own grief, if it can.
38. If you can set aside your preconceptions about what seems harmful or offensive, you'll be as safe as possible. But who is this "you" we're talking about? It's your reason. You might say, "But I'm not just my reason." Fair enough. Still, don't let your reason or understanding give in to grief. If any part of you feels grief, let that part experience its own sorrow, if it must.
XXXIX. That which is a hindrance of the senses, is an evil to the sensitive nature. That which is a hindrance of the appetitive and prosecutive faculty, is an evil to the sensitive nature. As of the sensitive, so of the vegetative constitution, whatsoever is a hindrance unto it, is also in that respect an evil unto the same. And so likewise, whatsoever is a hindrance unto the mind and understanding, must needs be the proper evil of the reasonable nature. Now apply all those things unto thyself. Do either pain or pleasure seize on thee? Let the senses look to that. Hast thou met with Some obstacle or other in thy purpose and intention? If thou didst propose without due reservation and exception now hath thy reasonable part received a blow indeed But if in general thou didst propose unto thyself what soever might be, thou art not thereby either hurt, nor properly hindered. For in those things that properly belong unto the mind, she cannot be hindered by any man. It is not fire, nor iron; nor the power of a tyrant nor the power of a slandering tongue; nor anything else that can penetrate into her.
39. That which hinders the senses is harmful to our sensory nature. Similarly, obstacles to our desires and pursuits are detrimental to our sensory nature. This principle extends to our physical constitution; anything that impedes it is harmful. Likewise, whatever hinders the mind and understanding is detrimental to our rational nature. Now, apply these concepts to yourself. Are you experiencing pain or pleasure? Let your senses handle that. Have you encountered an obstacle in your plans? If you made plans without considering potential setbacks, your rational side has indeed taken a hit. However, if you generally prepared for any possibility, you're neither harmed nor truly hindered. In matters of the mind, no one can hinder you. Neither fire, iron, tyranny, slander, nor anything else can penetrate your mind's defenses.
XL. If once round and solid, there is no fear that ever it will change.
40. Once something is truly complete, there's no need to worry about it changing.
XLI. Why should I grieve myself; who never did willingly grieve any other! One thing rejoices one and another thing another. As for me, this is my joy, if my understanding be right and sound, as neither averse from any man, nor refusing any of those things which as a man I am subject unto; if I can look upon all things in the world meekly and kindly; accept all things and carry myself towards everything according to to true worth of the thing itself.
41. Why should I cause myself distress when I've never willingly upset anyone else? Different things bring joy to different people. For me, happiness comes from having a clear and sound mind that doesn't hold grudges or reject life's inevitable challenges. My joy is in viewing the world with patience and kindness, accepting everything as it is, and approaching each situation based on its true value.
XLII. This time that is now present, bestow thou upon thyself. They that rather hunt for fame after death, do not consider, that those men that shall be hereafter, will be even such, as these whom now they can so hardly bear with. And besides they also will be mortal men. But to consider the thing in itself, if so many with so many voices, shall make such and such a sound, or shall have such and such an opinion concerning thee, what is it to thee?
42. Focus on the present moment and use it wisely. Those who chase after posthumous fame fail to realize that future generations will be just as flawed as the people they struggle to tolerate today. Moreover, those future people will also be mortal. When you really think about it, why should it matter to you what opinions or judgments a multitude of voices might express about you?
XLIII. Take me and throw me where thou wilt: I am indifferent. For there also I shall have that spirit which is within me propitious; that is well pleased and fully contented both in that constant disposition, and with those particular actions, which to its own proper constitution are suitable and agreeable.
43. Throw me wherever you want—I don't care. No matter where I end up, I'll have my inner spirit with me, content and satisfied. This spirit remains steady and acts in ways that suit its true nature.
XLIV. Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was? as either basely dejected, or disordinately affected, or confounded within itself, or terrified? What can there be, that thou shouldest so much esteem?
44. Is this issue really worth letting my soul suffer and deteriorate over? Should I allow myself to become depressed, overly emotional, confused, or afraid because of it? What could possibly be so important that I should value it to such an extreme?
XLV. Nothing can happen unto thee, which is not incidental unto thee, as thou art a man. As nothing can happen either to an ox, a vine, or to a stone, which is not incidental unto them; unto every one in his own kind. If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased? Sure the common nature of all would not bring anything upon any, that were intolerable. If therefore it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt. But if it be somewhat that is amiss in thine own disposition, that doth grieve thee, mayest thou not rectify thy moral tenets and opinions. But if it grieve thee, that thou doest not perform that which seemeth unto thee right and just, why doest not thou choose rather to perform it than to grieve? But somewhat that is stronger than thyself doth hinder thee. Let it not grieve thee then, if it be not thy fault that the thing is not performed. 'Yea but it is a thing of that nature, as that thy life is not worth the while, except it may be performed.' If it be so, upon condition that thou be kindly and lovingly disposed towards all men, thou mayest be gone. For even then, as much as at any time, art thou in a very good estate of performance, when thou doest die in charity with those, that are an obstacle unto thy performance.
45. Nothing can happen to you that isn't part of being human. Just as nothing happens to an ox, vine, or stone that isn't natural to them, everything that occurs is typical for its kind. So if nothing happens that isn't both common and natural, why be upset? Surely nature wouldn't bring about anything unbearable. If an external event causes your distress, realize it's not the event itself but your perception of it that troubles you. You can change this perception whenever you choose. If it's a flaw in your character that bothers you, can't you adjust your moral beliefs and opinions? If you're troubled because you can't do what you believe is right, why not choose to act rather than worry? If something stronger than you prevents it, don't let that bother you if it's not your fault. You might think, "But life isn't worth living if I can't do this." If so, you can leave this world, provided you maintain kindness and love towards all. Even then, you're performing well by dying in harmony with those who hindered you.
XLVI. Remember that thy mind is of that nature as that it becometh altogether unconquerable, when once recollected in herself, she seeks no other content than this, that she cannot be forced: yea though it so fall out, that it be even against reason itself, that it cloth bandy. How much less when by the help of reason she is able to judge of things with discretion? And therefore let thy chief fort and place of defence be, a mind free from passions. A stronger place, (whereunto to make his refuge, and so to become impregnable) and better fortified than this, hath no man. He that seeth not this is unlearned. He that seeth it, and betaketh not himself to this place of refuge, is unhappy.
46. Remember that your mind is inherently unconquerable. When focused inward, it needs no other satisfaction than knowing it cannot be forced. This holds true even when it acts against reason itself. How much more powerful is it then, when guided by reason and discretion? Therefore, let your main defense be a mind free from passions. No one has a stronger fortress or a better refuge than this. Those who don't see this are ignorant. Those who see it but don't use it as their sanctuary are truly unfortunate.
XLVII. Keep thyself to the first bare and naked apprehensions of things, as they present themselves unto thee, and add not unto them. It is reported unto thee, that such a one speaketh ill of thee. Well; that he speaketh ill of thee, so much is reported. But that thou art hurt thereby, is not reported: that is the addition of opinion, which thou must exclude. I see that my child is sick. That he is sick, I see, but that he is in danger of his life also, I see it not. Thus thou must use to keep thyself to the first motions and apprehensions of things, as they present themselves outwardly; and add not unto them from within thyself through mere conceit and opinion. Or rather add unto them: hut as one that understandeth the true nature of all things that happen in the world.
47. Keep your perceptions simple and unadorned. Don't add your own interpretations to what you observe. For example, if someone tells you, "This person is speaking badly of you," that's all you know for certain. The idea that you're hurt by it is your own addition, which you should avoid. Similarly, if you see your child is ill, that's all you can confirm. The fear that their life is in danger is not based on what you actually see. Train yourself to stick to initial observations without embellishing them with your own thoughts and opinions. Alternatively, if you do add to your perceptions, do so as someone who truly understands the nature of worldly events.
XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? avoid them. Let this suffice. Add not presently speaking unto thyself, What serve these things for in the world? For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it. And yet those men, it is not for want of a place where to throw them that they keep them in their shops for a while: but the nature of the universe hath no such out-place; but herein doth consist the wonder of her art and skill, that she having once circumscribed herself within some certain bounds and limits, whatsoever is within her that seems either corrupted, or old, or unprofitable, she can change it into herself, and of these very things can make new things; so that she needeth not to seek elsewhere out of herself either for a new supply of matter and substance, or for a place where to throw out whatsoever is irrecoverably putrid and corrupt. Thus she, as for place, so for matter and art, is herself sufficient unto herself.
48. Is the cucumber bitter? Discard it. Are brambles blocking your path? Go around them. That's all you need to do. Don't waste time asking yourself, "What purpose do these things serve in the world?" Anyone who understands nature's workings would laugh at such questions, just as a carpenter or shoemaker would if you complained about the wood shavings or leather scraps in their workshops. Those craftsmen keep such remnants in their shops temporarily, not for lack of a place to dispose of them. Nature, however, has no external dumping ground. Her artistry and skill lie in her ability to work within set boundaries, transforming seemingly corrupt, old, or useless elements into new forms of herself. She doesn't need to seek outside sources for new materials or places to discard waste. Nature is self-sufficient in terms of space, matter, and creative power.
XLIX. Not to be slack and negligent; or loose, and wanton in thy actions; nor contentious, and troublesome in thy conversation; nor to rove and wander in thy fancies and imaginations. Not basely to contract thy soul; nor boisterously to sally out with it, or furiously to launch out as it were, nor ever to want employment.
49. Avoid laziness and carelessness in your actions. Don't be sloppy or frivolous in your behavior, or argumentative and difficult in your interactions with others. Keep your thoughts focused and avoid letting your mind wander aimlessly. Don't limit yourself or shrink from challenges, but also refrain from overreacting or losing your temper. Always strive to keep yourself productively occupied.
L. 'They kill me, they cut my flesh; they persecute my person with curses.' What then? May not thy mind for all this continue pure, prudent, temperate, just? As a fountain of sweet and clear water, though she be cursed by some stander by, yet do her springs nevertheless still run as sweet and clear as before; yea though either dirt or dung be thrown in, yet is it no sooner thrown, than dispersed, and she cleared. She cannot be dyed or infected by it. What then must I do, that I may have within myself an overflowing fountain, and not a well? Beget thyself by continual pains and endeavours to true liberty with charity, and true simplicity and modesty.
50. "They harm me, insult me, and persecute me," you might say. But what of it? Can't your mind remain pure, wise, calm, and just despite all this? Like a spring of sweet, clear water, even if cursed by a passerby, it continues to flow purely. Even if dirt or waste is thrown in, it's quickly washed away, leaving the water clean again. The spring cannot be permanently tainted. So, how can you become an abundant fountain rather than a mere well? Cultivate true freedom through constant effort, embracing compassion, simplicity, and humility.
LI. He that knoweth not what the world is, knoweth not where he himself is. And he that knoweth not what the world was made for, cannot possibly know either what are the qualities, or what is the nature of the world. Now he that in either of these is to seek, for what he himself was made is ignorant also. What then dost thou think of that man, who proposeth unto himself, as a matter of great moment, the noise and applause of men, who both where they are, and what they are themselves, are altogether ignorant? Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself? Dost thou desire to please him, who pleaseth not himself? or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth?
51. Someone who doesn't understand the world doesn't know their place in it. And someone who doesn't know the world's purpose can't grasp its nature or qualities. A person lacking in either of these areas is also unaware of their own purpose. So, what can we say about someone who places great importance on the praise and applause of others, when those others are clueless about their own existence and place in the world? Do you really want approval from someone who might curse themselves three times in an hour? Are you trying to please someone who can't even please themselves? Or do you think they're satisfied when they regret almost everything they do?
LII. Not only now henceforth to have a common breath, or to hold correspondency of breath, with that air, that compasseth us about; but to have a common mind, or to hold correspondency of mind also with that rational substance, which compasseth all things. For, that also is of itself, and of its own nature (if a man can but draw it in as he should) everywhere diffused; and passeth through all things, no less than the air doth, if a man can but suck it in.
52. We don't just share the air we breathe with our surroundings. We also share a common mind with the rational essence that encompasses everything. This essence, if we can properly tap into it, is naturally present everywhere. It flows through all things, much like the air we breathe, if only we can learn to absorb it.
LIII. Wickedness in general doth not hurt the world. Particular wickedness doth not hurt any other: only unto him it is hurtful, whosoever he be that offends, unto whom in great favour and mercy it is granted, that whensoever he himself shall but first desire it, he may be presently delivered of it. Unto my free-will my neighbour's free-will, whoever he be, (as his life, or his bode), is altogether indifferent. For though we are all made one for another, yet have our minds and understandings each of them their own proper and limited jurisdiction. For else another man's wickedness might be my evil which God would not have, that it might not be in another man's power to make me unhappy: which nothing now can do but mine own wickedness.
53. Evil in general doesn't harm the world. Specific wrongdoing only harms the offender, who, by grace, can be freed from it the moment they truly wish to change. My neighbor's free will, like their life or body, doesn't affect mine. Though we're all interconnected, our minds remain independent. If it were otherwise, someone else's misdeeds could harm me, which God wouldn't allow. Only my own wrongdoing can make me unhappy.
LIV. The sun seemeth to be shed abroad. And indeed it is diffused but not effused. For that diffusion of it is a τάσις or an extension. For therefore are the beams of it called ἀκτῖνες from the word ἐκτείνεσθαι to be stretched out and extended. Now what a sunbeam is, thou mayest know if thou observe the light of the sun, when through some narrow hole it pierceth into some room that is dark. For it is always in a direct line. And as by any solid body, that it meets with in the way that is not penetrable by air, it is divided and abrupted, and yet neither slides off, or falls down, but stayeth there nevertheless: such must the diffusion in the mind be; not an effusion, but an extension. What obstacles and impediments soever she meeteth within her way, she must not violently, and by way of an impetuous onset light upon them; neither must she fall down; but she must stand, and give light unto that which doth admit of it. For as for that which doth not, it is its own fault and loss, if it bereave itself of her light.
54. The sun appears to spread out across the sky. It is indeed diffused, but not poured out. This diffusion is more of an extension or stretching. That's why sunbeams are called "rays," from a word meaning "to stretch out." You can understand what a sunbeam is by observing sunlight piercing through a small hole into a dark room. It always travels in a straight line. When it meets a solid object that air can't penetrate, it's divided and broken up. Yet it doesn't slide off or fall down; it stays there. The mind should work similarly: not pouring out, but extending. Whatever obstacles the mind encounters, it shouldn't violently crash into them or collapse. Instead, it should stand firm and illuminate what's receptive to its light. As for what isn't receptive, that's its own fault and loss if it deprives itself of this illumination.
LV. He that feareth death, either feareth that he shall have no sense at all, or that his senses will not be the same. Whereas, he should rather comfort himself, that either no sense at all, and so no sense of evil; or if any sense, then another life, and so no death properly.
55. The person who fears death is either afraid of losing all sensation or that their experience will be fundamentally changed. However, they should find solace in knowing that either there will be no awareness at all—and thus no suffering—or if there is awareness, it will be in the form of a new life, making death as we know it irrelevant.
LVI. All men are made one for another: either then teach them better, or bear with them.
56. We are all interconnected. Therefore, either help others improve or learn to accept them as they are.
LVII. The motion of the mind is not as the motion of a dart. For the mind when it is wary and cautelous, and by way of diligent circumspection turneth herself many ways, may then as well be said to go straight on to the object, as when it useth no such circumspection.
57. The mind's movement isn't like an arrow's flight. When the mind is careful and cautious, considering multiple perspectives through diligent examination, it can be just as direct in reaching its goal as when it acts without such careful consideration.
LVIII. To pierce and penetrate into the estate of every one's understanding that thou hast to do with: as also to make the estate of thine own open, and penetrable to any other.
58. Strive to understand deeply the mindset of everyone you interact with. At the same time, be open and transparent about your own thoughts and opinions, allowing others to understand you clearly.