Receive wealth or prosperity without arrogance, and be ready to let it go.
If thou didst ever see a hand cut off, or a foot or a
head lying anywhere apart from the rest of the body. Such does a man
make himself as as far as he can, who is not content with what
happens, and separates himself from others, or does anything unsocial. Suppose that
thou hast detached thyself from the natural unity, for thou wast made by nature
apart. But now thou hast cut thyself off. Yet here there is this
beautiful provision, that it is in thy power again to unite thyself. God
has allowed this to no other part, after it has been separated and cut
asunder, to come together again. But consider the kindness by which he has
distinguished man. For he has put it in his power not to be separated
at all from the Universal. And when he has been separated, he has
allowed him to return and to be united, and to resume his place as
a part. As the nature of the Universal has given to every rational being
all the other powers that it has, so we have received from it this
power. Also, For as the universal nature converts and fixes in its predestined
place, everything which stands in the way and opposes it, and makes such
things a part of itself. So also the rational animal is able to make
every hindrance its own material, and to use it for such purposes as it
may have designed. Do not disturb thyself by thinking of the whole of thy
life. Let not thy thoughts at once embrace all the various troubles which thou
mayest expect to befall thee. But on every occasion, ask thyself, what
is there in this which is intolerable and past bearing? For thou wilt be
ashamed to confess In the next place, Remember that neither the future nor the
past pains THEE, but only the present. But this is reduced to a
very little if thou only circumscribest it and hidest thy mind, if it is
unable to hold out against even this. Does Panthers or Pergamas now sit by
the tomb of Verus? Does Charius or Diatomus sit by the tomb of Hadrian?
That would be ridiculous. Well, suppose they did sit there, would
the dead be conscious of it? And if the dead were conscious, would
they be pleased? And if they were pleased? Would that make them immortal?
Was it not in the order of destiny that these persons too should first
become old women and old men, and then die? What then would those
do after these were dead? All this is foul smell and blood in a
bag. If thou canst see, sharp, look and judge wisely, says
the philosopher 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. 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 these suffers, let it have its own opinion about itself. Hindrance
to the perceptions of sense is an evil to the animal nature. Hindrance to
the movement's 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 affect 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. And it is not fit that I should give myself
pain, for I have never intentionally given pain even to another. Different things
delight different people. But it is my delight to keep the ruling faculties 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. See that thou secure this present time to
thyself. For those who rather pursue posthumous fame, do 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? 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 conformed normably to its proper constitution. Is this change of
place sufficient reason why my soul should be unhappy and worse than it was depressed,
expanded to shrinking affrighted? And what wilt thou find which is sufficient reason
for this? 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.
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 pain because thou art not doing some particular thing which seem to
THEE to be right, why dost thou not rather act then 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 worthwhile 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. 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 resists 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. 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 and everything that happens in
the world. Cucumber is bitter, Throw it away. There are briers in
the road, turn aside from them. This is enough. Do not add,
and why we're 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 him 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. 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 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. 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?
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? 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. 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. 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 neighbour's wickedness would be my harm,
which God has not willed, in order that my unhappiness may not depend
on another. The sun appears to be poured down, and in all directions,
indeed it is diffused. Yet it is not a few used. For
this diffusion is extension. Accordingly, its rays are called extensions actines, because
they are extended apotoic tiniste. But one may judge what kind of a thing
array 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. 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. Men exist for the sake of
one another. Teach them, then, or bear with them. 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. Enter into every
man's ruling faculty, and also let every other man enter into thine.