Marcus Aurelius HOME

Excerpts Book 2 Tell yourself: The people I deal with today will be meddling, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own—not of the same blood or birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work to together… To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions. Choose not to be harmed—and you won’t feel harmed. Don’t feel harmed—and you haven’t been. We all love ourselves more than other people, but care more about their opinion than our own. It can only ruin your life only if it ruins your character. Otherwise it cannot harm you—inside or out. The tranquility that comes when you stop caring what they say. Or think, or do. Only what you do. It’s silly to try to escape other peoples’ faults. They are inescapable. Just try to escape your own. Leave other peoples’ mistakes where they lie. That kindness is invincible, as long as it is sincere, not ironic or an act. […] Have a constant awareness that everything is born from change. The knowledge that there is nothing nature loves more than to alter what exists and to make new things like it. All that exists is the seed of what will emerge from it. You think the only seeds are the ones that make plants and children? Go deeper. Some people, when they do someone a favor, are always looking to call it in. And some aren’t, but they’re still aware of it; still regard it as a debt. But others don’t even do that. They’re like a vine that produces grapes without looking for anything in return. People exist for one another. You can instruct or endure them. You participate in a society by your existence. Then participate in its life through your actions—all your actions. Any action not directed toward a social end is a disturbance to your life, an obstacle to wholeness, a source of dissension. To enter others’ minds and let them enter yours. A branch cut away from the branch beside it is simultaneously cut away from the whole tree. So too a human being separated from another is cut loose from the whole community. The branch is cut off by someone else. But people cut themselves off -through hatred, through rejection- and don’t realize that they’re cutting themselves off from the whole civic enterprise… We can reattach ourselves and become once more components of the whole. But if the rupture is too often repeated, it makes the severed part hard to reconnect, and to restore. You can see the difference between the branch that’s been there since the beginning, remaining on the tree and growing with it, and the one that’s been cut off and grafted back. […] In the ring, our opponents can gouge us with their nails or butt us with their heads and leave a bruise, but we don’t denounce them for it or get upset with them or regard them from then on as violent types. We just keep an eye on them after that. Not out of hatred or suspicion. Just keeping a friendly distance. We need to do that in other areas. We need to excuse what our sparring partners do, and just keep our distance—without suspicion or hatred. If anyone can refute me—show me I’m making a mistake or looking at things from the wrong perspective—I’ll gladly change. It’s the truth I’m after, and the truth never harmed anyone. What harms us is to persist in self-deceit and ignorance. Is my intellect up to this? If so, then I’ll put it to work, like a tool provided by nature. And if it isn’t, then I’ll turn the job over to someone who can do it better—unless I have no choice. When faced with people’s bad behavior, turn around and ask when youhave acted like that. That to expect bad people not to injure others is crazy. It’s to ask the impossible. And to let them behave like that to other people but expect them to exempt you is arrogant. BOOK 4 Men seek retreats for themselves, houses in the country, at the seashore, and in the mountains; and you tend to desire such things very much. But this is a characteristic of the most common sort of men, for it is in your power whenever you will to choose to retreat into yourself. For nowhere either with more quiet or more freedom from trouble does a man retreat than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately perfectly tranquil; and I affirm that tranquillity is nothing other than the proper ordering of the mind. Do not act as if you were going to live ten thousand years. Death hangs over you. While you live, while it is in your power, be good. How much trouble he avoids who does not look to see what his neighbor says or does or thinks, but only to what he does himself, that it may be just and pure; or as Agathon says, do not consider the the depraved morals of others, but cling to the straight and narrow path without deviating from it. He who has a powerful desire for posthumous fame does not consider that every one of those who remember him will himself also die very soon; then again also they who have succeeded them, until the whole remembrance shall have been extinguished as it is transmitted through men who foolishly admire and then perish. But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what good will this do you? What is evil in you does not subsist in the ruling principle of another; nor in any part or transformation of your physical body. Where is it then? It is in that part of you in which has the power of forming opinions about evils (1). Let this power then not form such opinions, and all is well. And if that which is nearest to it the poor body is burnt, filled with excrescences and decay, nevertheless let the part which forms opinions about these things be quiet; that is, let it judge that nothing is either bad or good which can happen equally to the bad man and the good. For that which happens equally to him who lives contrary to nature and to him who lives according to nature, is neither according to nature nor contrary to nature (2). Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the structure of the web. You are a little soul carrying about a corpse, as Epictetus used to say. It is no evil for things to undergo change, and no good for things to come into being as a consequence of change. Time is like a river made up of the events which happen, and a violent stream; for as soon as a thing has been seen, it is carried away, and another comes in its place, and this will be carried away too. If any god told you that you shall die tomorrow, or certainly on the day after to-morrow, you would not care much whether it was on the third day or on the next, unless you had a very degraded spirit for how small is the difference? So think it no great thing to die after as many years as you can count rather than tomorrow. Think continually how many physicians are dead after often fretting over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and innumerable others. Add to the total all whom you have known, one after another. One man after burying another has been laid out dead, and another buries him: and all this in a short time. To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus to-morrow will be a mummy or ashes. Pass then through this little space of time in the way of nature, and end your journey in contentment, just as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew. Be like the cliff against which the waves continually break, but which stands firm and tames the fury of the water around it. Translated by George Long,