WEBVTT 1 00:00:00.120 --> 00:00:04.280 Receive wealth or prosperity without arrogance, and be ready to let it go. 2 00:00:04.839 --> 00:00:07.719 If thou didst ever see a hand cut off, or a foot or a 3 00:00:07.759 --> 00:00:12.480 head lying anywhere apart from the rest of the body. Such does a man 4 00:00:12.519 --> 00:00:15.359 make himself as as far as he can, who is not content with what 5 00:00:15.480 --> 00:00:22.600 happens, and separates himself from others, or does anything unsocial. Suppose that 6 00:00:22.640 --> 00:00:27.679 thou hast detached thyself from the natural unity, for thou wast made by nature 7 00:00:27.719 --> 00:00:31.600 apart. But now thou hast cut thyself off. Yet here there is this 8 00:00:31.679 --> 00:00:36.479 beautiful provision, that it is in thy power again to unite thyself. God 9 00:00:36.520 --> 00:00:41.039 has allowed this to no other part, after it has been separated and cut 10 00:00:41.079 --> 00:00:47.039 asunder, to come together again. But consider the kindness by which he has 11 00:00:47.159 --> 00:00:51.039 distinguished man. For he has put it in his power not to be separated 12 00:00:51.079 --> 00:00:55.240 at all from the Universal. And when he has been separated, he has 13 00:00:55.280 --> 00:00:59.840 allowed him to return and to be united, and to resume his place as 14 00:00:59.840 --> 00:01:03.920 a part. As the nature of the Universal has given to every rational being 15 00:01:03.959 --> 00:01:07.400 all the other powers that it has, so we have received from it this 16 00:01:07.519 --> 00:01:12.599 power. Also, For as the universal nature converts and fixes in its predestined 17 00:01:14.280 --> 00:01:18.760 place, everything which stands in the way and opposes it, and makes such 18 00:01:18.840 --> 00:01:22.719 things a part of itself. So also the rational animal is able to make 19 00:01:22.760 --> 00:01:26.079 every hindrance its own material, and to use it for such purposes as it 20 00:01:26.120 --> 00:01:30.760 may have designed. Do not disturb thyself by thinking of the whole of thy 21 00:01:30.760 --> 00:01:34.319 life. Let not thy thoughts at once embrace all the various troubles which thou 22 00:01:34.400 --> 00:01:38.040 mayest expect to befall thee. But on every occasion, ask thyself, what 23 00:01:38.280 --> 00:01:42.760 is there in this which is intolerable and past bearing? For thou wilt be 24 00:01:42.799 --> 00:01:48.200 ashamed to confess In the next place, Remember that neither the future nor the 25 00:01:48.239 --> 00:01:52.439 past pains THEE, but only the present. But this is reduced to a 26 00:01:52.560 --> 00:01:57.040 very little if thou only circumscribest it and hidest thy mind, if it is 27 00:01:57.120 --> 00:02:00.439 unable to hold out against even this. Does Panthers or Pergamas now sit by 28 00:02:00.480 --> 00:02:05.400 the tomb of Verus? Does Charius or Diatomus sit by the tomb of Hadrian? 29 00:02:05.439 --> 00:02:07.680 That would be ridiculous. Well, suppose they did sit there, would 30 00:02:07.719 --> 00:02:12.080 the dead be conscious of it? And if the dead were conscious, would 31 00:02:12.080 --> 00:02:15.560 they be pleased? And if they were pleased? Would that make them immortal? 32 00:02:15.639 --> 00:02:21.039 Was it not in the order of destiny that these persons too should first 33 00:02:21.080 --> 00:02:24.560 become old women and old men, and then die? What then would those 34 00:02:24.639 --> 00:02:29.800 do after these were dead? All this is foul smell and blood in a 35 00:02:29.840 --> 00:02:32.439 bag. If thou canst see, sharp, look and judge wisely, says 36 00:02:32.479 --> 00:02:38.080 the philosopher in the Constitution of the rational animal, I see no virtue which 37 00:02:38.159 --> 00:02:42.319 is opposed to justice. But I see a virtue which is opposed to love 38 00:02:42.360 --> 00:02:46.759 of pleasure, and that is temperance. If thou takest away thy opinion about 39 00:02:46.759 --> 00:02:51.159 that which appears to give thee pain, thou thyself standest in perfect security. 40 00:02:51.560 --> 00:02:55.120 Who is this self the reason? But I am not reason? Be it? 41 00:02:55.240 --> 00:03:00.000 So Let then the reason itself not trouble itself. But if any other 42 00:03:00.159 --> 00:03:04.560 part of these suffers, let it have its own opinion about itself. Hindrance 43 00:03:04.599 --> 00:03:07.840 to the perceptions of sense is an evil to the animal nature. Hindrance to 44 00:03:07.879 --> 00:03:13.919 the movement's desires is equally an evil to the animal nature. And something else 45 00:03:13.919 --> 00:03:19.599 also is equally an impediment and an evil to the constitution of plants. So 46 00:03:19.800 --> 00:03:23.879 then that which is a hindrance to the intelligence is an evil to the intelligent 47 00:03:23.960 --> 00:03:30.360 nature. Apply all these things, then to thyself. Does pain or sensuous 48 00:03:30.400 --> 00:03:35.280 pleasure affect thee? The senses will look to that has any obstacle opposed THEE 49 00:03:35.280 --> 00:03:40.000 in thy efforts towards an object. If indeed thou wast making this effort absolutely, 50 00:03:40.240 --> 00:03:46.680 unconditionally or without any reservation, certainly this obstacle is an evil to THEE 51 00:03:46.879 --> 00:03:52.240 considered as a rational animal. But if thou takest into consideration the usual course 52 00:03:52.240 --> 00:03:55.840 of things, thou hast not yet been injured, nor even impeded. The 53 00:03:55.879 --> 00:04:00.360 things, however, which are proper to the understanding, no other man is 54 00:04:00.479 --> 00:04:03.479 used to impede. For neither fire, nor iron, nor tyrant, nor 55 00:04:03.520 --> 00:04:09.080 abuse touches it in any way. When it has been made a sphere, 56 00:04:09.120 --> 00:04:12.080 it continues a sphere. And it is not fit that I should give myself 57 00:04:12.120 --> 00:04:15.759 pain, for I have never intentionally given pain even to another. Different things 58 00:04:15.800 --> 00:04:21.199 delight different people. But it is my delight to keep the ruling faculties sound, 59 00:04:21.279 --> 00:04:25.879 without turning away either from any man or from any of the things which 60 00:04:25.920 --> 00:04:29.680 happen to men, but looking at and receiving all with welcome eyes, and 61 00:04:29.800 --> 00:04:33.279 using everything according to its value. See that thou secure this present time to 62 00:04:33.360 --> 00:04:38.959 thyself. For those who rather pursue posthumous fame, do consider that the men 63 00:04:39.000 --> 00:04:42.720 of after time will be exactly such as these whom they cannot bear now, 64 00:04:42.720 --> 00:04:46.240 and both are mortal. And what is it in any way to THEE If 65 00:04:46.279 --> 00:04:49.360 these men of after time utter this or that sound, or have this or 66 00:04:49.360 --> 00:04:54.040 that opinion about THEE? Take me and cast me where thou wilt, For 67 00:04:54.120 --> 00:04:58.639 there I shall keep my divine part tranquil, that is content, if it 68 00:04:58.680 --> 00:05:02.560 can feel and act conformed normably to its proper constitution. Is this change of 69 00:05:02.600 --> 00:05:09.199 place sufficient reason why my soul should be unhappy and worse than it was depressed, 70 00:05:09.399 --> 00:05:14.439 expanded to shrinking affrighted? And what wilt thou find which is sufficient reason 71 00:05:14.480 --> 00:05:16.959 for this? Nothing can happen to any man which is not a human accident, 72 00:05:17.079 --> 00:05:21.120 nor to an ox which is not according to the nature of an ox, 73 00:05:21.199 --> 00:05:25.560 nor to a vine which is not according to the nature of a vine, 74 00:05:25.600 --> 00:05:29.199 nor to a stone which is not proper to a stone. If then 75 00:05:29.240 --> 00:05:32.240 there happens to each thing both what is usual and natural, Why shouldst thou 76 00:05:32.240 --> 00:05:36.399 complain? For the common nature brings nothing which may not be borne by THEE. 77 00:05:38.040 --> 00:05:40.920 If thou art pained by any external thing, it is not this thing 78 00:05:41.000 --> 00:05:45.360 that disturbs THEE, but thy own judgment about it. And it is in 79 00:05:45.399 --> 00:05:48.759 thy power to wipe out this judgment now. But if anything in thy own 80 00:05:48.800 --> 00:05:55.319 disposition gives THEE pain, who hinders THEE from correcting thy opinion? And even 81 00:05:55.360 --> 00:06:00.399 if thou art pain because thou art not doing some particular thing which seem to 82 00:06:00.439 --> 00:06:03.480 THEE to be right, why dost thou not rather act then complain? But 83 00:06:03.600 --> 00:06:08.240 some insuperable obstacle is in the way. Do not be grieved then, for 84 00:06:08.319 --> 00:06:12.160 the cause of its not being done depends not on THEE. But it is 85 00:06:12.199 --> 00:06:15.480 not worthwhile to live if this cannot be done. Take thy departure then from 86 00:06:15.519 --> 00:06:19.000 life contentedly, just as he dies, who is in full activity, and 87 00:06:19.040 --> 00:06:25.360 well pleased too with the things which are obstacles. Remember that the ruling faculty 88 00:06:25.399 --> 00:06:29.639 is invincible. When self collected, it is satisfied with itself if it does 89 00:06:29.680 --> 00:06:33.120 nothing which it does not choose to do, even if it resists from mere 90 00:06:33.160 --> 00:06:38.439 obstinacy, What then will it be when it forms a judgment about anything, 91 00:06:38.480 --> 00:06:42.480 aided by reason and deliberately. Therefore, the mind, which is free from 92 00:06:42.519 --> 00:06:46.680 passions, is a citadel. For man has nothing more secure to which he 93 00:06:46.680 --> 00:06:50.279 can fly for refuge, and for the future be inexpugnable. He then, 94 00:06:50.319 --> 00:06:54.959 who has not seen this, is an ignorant man. But he who has 95 00:06:55.000 --> 00:06:59.279 seen it and does not fly to this refuge is unhappy. Say nothing more 96 00:06:59.319 --> 00:07:03.279 to thyself than what the first appearances report. Suppose that it has been reported 97 00:07:03.279 --> 00:07:08.360 to THEE that a certain person speaks ill of THEE. This has been reported, 98 00:07:08.399 --> 00:07:12.319 But that thou hast been injured, that has not been reported. I 99 00:07:12.360 --> 00:07:15.279 see that my child is sick. I do see, but that he is 100 00:07:15.279 --> 00:07:18.319 in danger I do not see. Thus, then always abide by the first 101 00:07:18.319 --> 00:07:23.639 appearances, and add nothing thyself from within, And then nothing happens to THEE. 102 00:07:24.199 --> 00:07:28.399 Or rather add something like a man who knows and everything that happens in 103 00:07:28.439 --> 00:07:32.639 the world. Cucumber is bitter, Throw it away. There are briers in 104 00:07:32.680 --> 00:07:36.800 the road, turn aside from them. This is enough. Do not add, 105 00:07:36.920 --> 00:07:41.360 and why we're such things made in the world. For thou wilt be 106 00:07:41.480 --> 00:07:46.199 ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed 107 00:07:46.199 --> 00:07:49.959 by a carpenter and shoemaker, if thou didst find fault, because thou seest 108 00:07:50.040 --> 00:07:56.839 in their workshop shavings and cuttings from the things which they make. And yet 109 00:07:56.839 --> 00:08:01.360 they have places into which they can throw these shavings and cuttings. And the 110 00:08:01.480 --> 00:08:07.519 universal nature has no external space. But the wondrous part of her art is 111 00:08:07.560 --> 00:08:11.800 that though she has circumscribed herself everything within her which appears to decay and to 112 00:08:11.839 --> 00:08:16.120 grow old and to be useless, she changes into herself and again makes other 113 00:08:16.160 --> 00:08:20.199 new things from these very same so that she requires neither substance from him without 114 00:08:20.279 --> 00:08:26.240 nor wants a place into which she may cast that which decays. She is 115 00:08:26.319 --> 00:08:28.639 content then with her own space, and her own matter, and her own 116 00:08:28.800 --> 00:08:35.799 art. Neither in thy actions be sluggish, nor in thy conversation without method, 117 00:08:35.879 --> 00:08:39.559 nor wandering in thy thoughts, nor let there be in thy soul inward 118 00:08:39.600 --> 00:08:43.399 contention, nor external effusion, nor in life be so busy as to have 119 00:08:43.480 --> 00:08:46.840 no leisure. Suppose that men kill thee, cut thee in pieces, curse 120 00:08:46.879 --> 00:08:52.279 thee, What then can these things do to prevent thy mind from remaining pure 121 00:08:52.320 --> 00:08:56.279 wise sober? Just for instance, if a man should stand by a limpid 122 00:08:56.320 --> 00:09:00.559 pure spring, and curse it. The spring never ceases sending up water, 123 00:09:01.000 --> 00:09:05.200 and if he should cast clay into it or filth, it will speedily disperse 124 00:09:05.080 --> 00:09:07.960 them and wash them out, and will not be at all polluted. How 125 00:09:09.000 --> 00:09:13.480 then shalt thou possess a perpetual fountain and not a mere well? By forming 126 00:09:13.720 --> 00:09:18.879 thyself hourly to freedom conjoined with contentment, simplicity, and modesty. He who 127 00:09:18.879 --> 00:09:22.240 does not know what the world is does not know where he is. And 128 00:09:22.360 --> 00:09:26.679 he who does not know for what purpose the world exists does not know who 129 00:09:26.720 --> 00:09:30.639 he is nor what the world is. But he who has failed in any 130 00:09:30.759 --> 00:09:33.639 one of these things could not even say for what purpose he exists himself. 131 00:09:35.559 --> 00:09:39.399 What then dost thou think of him who avoids or seeks the praise of those 132 00:09:39.399 --> 00:09:43.200 who applaud of men who know not either where they are or who they are? 133 00:09:43.440 --> 00:09:46.759 Dost thou wish to be praised by a man who curses himself thrice every 134 00:09:46.000 --> 00:09:50.240 hour? Wouldst thou wish to please a man who does not please himself? 135 00:09:52.600 --> 00:09:56.240 Does a man please himself who repents of nearly everything that he does? No 136 00:09:56.320 --> 00:10:01.759 longer Let thy breathing only act in concert with the air which surrounds thee. 137 00:10:01.960 --> 00:10:05.799 But let thy intelligence also now be in harmony with the intelligence which embraces all 138 00:10:05.879 --> 00:10:11.519 things. For the intelligent power is no less diffused in all parts, and 139 00:10:11.559 --> 00:10:15.080 pervades all things for him who is willing to draw it to him, than 140 00:10:15.120 --> 00:10:18.600 the aerial power for him who is able to respire it. Generally, wickedness 141 00:10:18.600 --> 00:10:22.240 does no harm at all to the universe, and particularly the wickedness of one 142 00:10:22.240 --> 00:10:26.480 man does no harm to another. It is only harmful to him who has 143 00:10:26.480 --> 00:10:31.120 it in his power to be released from it, as soon as he shall 144 00:10:31.200 --> 00:10:33.120 choose. To my own free will, the free will of my neighbor is 145 00:10:33.279 --> 00:10:37.759 just as indifferent as his poor breath and flesh. For though we are made 146 00:10:37.840 --> 00:10:41.399 especially for the sake of one another, still the ruling power of each of 147 00:10:41.480 --> 00:10:48.320 us has its own office, For otherwise my neighbour's wickedness would be my harm, 148 00:10:48.480 --> 00:10:52.039 which God has not willed, in order that my unhappiness may not depend 149 00:10:52.080 --> 00:10:56.320 on another. The sun appears to be poured down, and in all directions, 150 00:10:56.320 --> 00:11:00.960 indeed it is diffused. Yet it is not a few used. For 151 00:11:01.080 --> 00:11:05.559 this diffusion is extension. Accordingly, its rays are called extensions actines, because 152 00:11:05.600 --> 00:11:11.000 they are extended apotoic tiniste. But one may judge what kind of a thing 153 00:11:11.200 --> 00:11:15.080 array is if he looks at the sun's light passing through a narrow opening into 154 00:11:15.159 --> 00:11:18.720 a darkened room. For it is extended in a right line, and, 155 00:11:18.799 --> 00:11:22.919 as it were, is divided when it meets with any solid body which stands 156 00:11:22.919 --> 00:11:28.200 in the way and intercepts the air beyond. But there the light remains fixed 157 00:11:28.240 --> 00:11:33.519 and does not glide or fall off. Such then ought to be the outpouring 158 00:11:33.559 --> 00:11:37.919 and diffusion of the understanding, And it should in no way be an effusion, 159 00:11:37.120 --> 00:11:41.879 but an extension. And it should make no violent or impetuous collision with 160 00:11:41.919 --> 00:11:46.879 the obstacles which are in its way, nor yet fall down, but be 161 00:11:46.960 --> 00:11:52.120 fixed and enlighten that which receives it. For a body will deprive itself of 162 00:11:52.120 --> 00:11:56.320 the illumination if it does not admit it. He who fears death either fears 163 00:11:56.360 --> 00:12:01.240 the loss of sensation or a different kind of sensation. But if thou shalt 164 00:12:01.240 --> 00:12:05.720 have no sensation, neither wilt thou feel any harm. And if thou shalt 165 00:12:05.720 --> 00:12:09.799 acquire another kind of sensation, thou wilt be a different kind of living being, 166 00:12:09.879 --> 00:12:15.000 and thou wilt not cease to live. Men exist for the sake of 167 00:12:15.000 --> 00:12:18.080 one another. Teach them, then, or bear with them. In one 168 00:12:18.120 --> 00:12:20.600 way, an arrow moves in another way. The mind. The mind, 169 00:12:20.639 --> 00:12:24.759 indeed, both when it exercises caution and when it is employed about inquiry, 170 00:12:26.360 --> 00:12:30.639 moves straight onward, not the less and to its object. Enter into every 171 00:12:30.639 --> 00:12:33.480 man's ruling faculty, and also let every other man enter into thine.