Whatsoever doth happen in the world, doth happen justly, and so if thou dost well take heed, thou shalt find it. I say not only in right order by a series of inevitable consequences, but according to justice and as it were by way of equal distribution, according to the true worth of everything. Continue then to take notice of it, as thou hast begun, and whatsoever thou dost, do it not without this proviso, that it be a thing of that nature that a good man (as the word good is properly taken) may do it. This observe carefully in every action.
Category: Marcus Aurelius Meditations
“Meditations” Book IV: Passage VII
Let opinion be taken away, and no man will think himself wronged. If no man shall think himself wronged, then is there no more any such thing as wrong. That which makes not man himself the worse, cannot make his life the worse, neither can it hurt him either inwardly or outwardly. It was expedient in nature that it should be so, and therefore necessary.
“Meditations” Book III: Passage IX
In the mind that is once truly disciplined and purged, thou canst not find anything, either foul or impure, or as it were festered: nothing that is either servile, or affected: no partial tie; no malicious averseness; nothing obnoxious; nothing concealed. The life of such an one, death can never surprise as imperfect; as of an actor, that should die before he had ended, or the play itself were at an end, a man might speak.
“Meditations” Book IV: Passage XIX
Whatsoever is expedient unto thee, O World, is expedient unto me; nothing can either be unseasonable unto me, or out of date, which unto thee is seasonable. Whatsoever thy seasons bear, shall ever by me be esteemed as happy fruit, and increase. O Nature! from thee are all things, in thee all things subsist, and to thee all tend. Could he say of Athens, thou lovely city of Cecrops; and shalt not thou say of the world, thou lovely city of God?
“Meditations” Book III: Passage XIV
As physicians and chirurgeons have always their instruments ready at hand for all sudden cures; so have thou always thy dogmata in a readiness for the knowledge of things, both divine and human: and whatsoever thou dost, even in the smallest things that thou dost, thou must ever remember that mutual relation, and connection that is between these two things divine, and things human. For without relation unto God, thou shalt never speed in any worldly actions; nor on the other side in any divine, without some respect had to things human.
“Meditations” Book III: Passage VIII
But he that preferreth before all things his rational part and spirit, and the sacred mysteries of virtue which issueth from it, he shall never lament and exclaim, never sigh; he shall never want either solitude or company: and which is chiefest of all, he shall live without either desire or fear.
And as for life, whether for a long or short time he shall enjoy his soul thus compassed about with a body, he is altogether indifferent.
For if even now he were to depart, he is as ready for it, as for any other action, which may be performed with modesty and decency. For all his life long, this is his only care, that his mind may always be occupied in such intentions and objects, as are proper to a rational sociable creature.
“Meditations” Book I: Passage XV
In the country of the Quadi at Granua, these. Betimes in the morning say to thyself,
This day I shalt have to deal with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man.
All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad.
But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle;
How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? Or angry, and ill affected towards him, who by nature is so near unto me?
For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
“Meditations” Book I: Passage XVI
Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason.
Away with thy books, suffer not thy mind any more to be distracted, and carried to and fro; for it will not be; but as even now ready to die, think little of thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted work, consisting of nerves, veins and arteries; think no more of it, than so.
And as for thy life, consider what it is; a wind; not one constant wind neither, but every moment of an hour let out, and sucked in again.
The third, is thy ruling part; and here consider; Thou art an old man; suffer not that excellent part to be brought in subjection, and to become slavish: suffer it not to be drawn up and down with unreasonable and unsociable lusts and motions, as it were with wires and nerves; suffer it not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee.
“Meditations” Book I: Passage XVII
Whatsoever proceeds from the gods immediately, that any man will grant totally depends from their divine providence.
As for those things that are commonly said to happen by fortune, even those must be conceived to have dependence from nature, or from that first and general connection, and concatenation of all those things, which more apparently by the divine providence are administered and brought to pass.
All things flow from thence: and whatsoever it is that is, is both necessary, and conducing to the whole (part of which thou art), and whatsoever it is that is requisite and necessary for the preservation of the general, must of necessity for every particular nature, be good and behoveful.
And as for the whole, it is preserved, as by the perpetual mutation and conversion of the simple elements one into another, so also by the mutation, and alteration of things mixed and compounded.
Let these things suffice thee; let them be always unto thee, as thy general rules and precepts.
As for thy thirst after books, away with it with all speed, that thou die not murmuring and complaining, but truly meek and well satisfied, and from thy heart thankful unto the gods.
“Meditations” Book VIII: Passage 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.