# Meditations  ## Metadata - Author:: [[Marcus Aurelius]] - Full Title:: Meditations - Category: #books ## Highlights > The Stoics aspired to the repression of all emotion, and the Epicureans to freedom from all disturbance; ([Location 564](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=564)) - Tags: [[favorite]] > In order to live in accord with nature, it is necessary to know what nature is; and to this end a threefold division of philosophy is made—into Physics, dealing with the universe and its laws, the problems of divine government and teleology; Logic, which trains the mind to discern true from false; and Ethics, which applies the knowledge thus gained and tested to practical life. ([Location 575](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=575)) > The highest good of man is consciously to work with God for the common good, and this is the sense in which the Stoic tried to live in accord with nature. In the individual it is virtue alone which enables him to do this; as Providence rules the universe, so virtue in the soul must rule man. ([Location 583](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=583)) > The highest good was the virtuous life. Virtue alone is happiness, and vice is unhappiness. ([Location 589](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=589)) > The Stoic was called upon to control his desires and affections, and to guide his opinion; to bring his whole being under the sway of the will or leading principle, just as the universe is guided and governed by divine Providence. This is a special application of the favourite Greek virtue of moderation, (swfrosuum) and has also its parallel in Christian ethics. ([Location 600](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=600)) - Tags: [[favorite]] > Imitation of Christ. There is the same ideal of self-control in both. It should be a man's task, says the Imitation, 'to overcome himself, and every day to be stronger than himself.' 'In withstanding of the passions standeth very peace of heart.' 'Let us set the axe to the root, that we being purged of our passions may have a peaceable mind.' To this end there must be continual self-examination. 'If thou may not continually gather thyself together, namely sometimes do it, at least once a day, the morning or the evening. In the morning purpose, in the evening discuss the manner, what thou hast been this day, in word, work, and thought.' ([Location 613](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=613)) > 'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow. ([Location 630](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=630)) > The Imitation is addressed to others, the Meditations by the writer to himself. ([Location 632](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=632)) > By the irony of fate this man, so gentle and good, so desirous of quiet joys and a mind free from care, was set at the head of the Roman Empire when great dangers threatened from east and west. ([Location 682](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=682)) - Tags: [[favorite]] > Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander. ([Location 711](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=711)) > Not to be offended with other men's liberty of speech, and to apply myself unto philosophy. ([Location 715](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=715)) - Tags: [[favorite]] > To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken ([Location 725](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=725)) > V. From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; ([Location 727](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=727)) > Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man. ([Location 732](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=732)) > VII. From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it. ([Location 742](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=742)) - Tags: [[favorite]] > XII. From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious. ([Location 759](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=759)) > That I lived under the government of my lord and father, who would take away from me all pride and vainglory, and reduce me to that conceit and opinion that it was not impossible for a prince to live in the court without a troop of guards and followers, extraordinary apparel, such and such torches and statues, and other like particulars of state and magnificence; but that a man may reduce and contract himself almost to the state of a private man, and yet for all that not to become the more base and remiss in those public matters and affairs, wherein power and authority is requisite. ([Location 807](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=807)) > Betimes in the morning say to thyself, This day I shalt have to do 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? ([Location 831](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=831)) > 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. ([Location 839](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=839)) > I. Remember how long thou hast already put off these things, and how often a certain day and hour as it were, having been set unto thee by the gods, thou hast neglected it. It is high time for thee to understand the true nature both of the world, whereof thou art a part; and of that Lord and Governor of the world, from whom, as a channel from the spring, thou thyself didst flow: and that there is but a certain limit of time appointed unto thee, which if thou shalt not make use of to calm and allay the many distempers of thy soul, it will pass away and thou with it, and never after return. ([Location 855](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=855)) > Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them. Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee. Thou seest that those things, which for a man to hold on in a prosperous course, and to live a divine life, are requisite and necessary, are not many, for the gods will require no more of any man, that shall but keep and observe these things. ([Location 860](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=860)) > Why should any of these things that happen externally, so much distract thee? Give thyself leisure to learn some good thing, and cease roving and wandering to and fro. Thou must also take heed of another kind of wandering, for they are idle in their actions, who toil and labour in this life, and have no certain scope to which to direct all their motions, and desires. ([Location 868](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=868)) > sins are greater which are committed through lust, than those which are committed through anger. ([Location 878](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=878)) - Tags: [[favorite]] > As for life therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy. ([Location 892](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=892)) > Consider how quickly all things are dissolved and resolved: the bodies and substances themselves, into the matter and substance of the world: and their memories into the general age and time of the world. Consider the nature of all worldly sensible things; of those especially, which either ensnare by pleasure, or for their irksomeness are dreadful, or for their outward lustre and show are in great esteem and request, how vile and contemptible, how base and corruptible, how destitute of all true life and being they are. ([Location 895](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=895)) > It is the part of a man endowed with a good understanding faculty, to consider what they themselves are in very deed, from whose bare conceits and voices, honour and credit do proceed: as also what it is to die, and how if a man shall consider this by itself alone, to die, and separate from it in his mind all those things which with it usually represent themselves unto us, he can conceive of it no otherwise, than as of a work of nature, and he that fears any work of nature, is a very child. Now death, it is not only a work of nature, but also conducing to nature. ([Location 899](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=899)) > And secondly, that that life which any the longest liver, or the shortest liver parts with, is for length and duration the very same, for that only which is present, is that, which either of them can lose, as being that only which they have; for that which he hath not, no man can truly be said to lose. ([Location 920](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=920)) > The time of a man's life is as a point; the substance of it ever flowing, the sense obscure; and the whole composition of the body tending to corruption. His soul is restless, fortune uncertain, and fame doubtful; to be brief, as a stream so are all things belonging to the body; as a dream, or as a smoke, so are all that belong unto the soul. Our life is a warfare, and a mere pilgrimage. Fame after life is no better than oblivion. What is it then that will adhere and follow? Only one thing, philosophy. And philosophy doth consist in this, for a man to preserve that spirit which is within him, from all manner of contumelies and injuries, and above all pains or pleasures; never to do anything either rashly, or feignedly, or hypocritically: wholly to depend from himself and his own proper actions: all things that happen unto him to embrace contentedly, as coming from Him from whom he himself also came; and above all things, with all meekness and a calm cheerfulness, to expect death, as being nothing else but the resolution of those elements, of which every creature is composed. And if the elements themselves suffer nothing by this their perpetual conversion of one into another, that dissolution, and alteration, which is so common unto all, why should it be feared by any? Is not this according to nature? But nothing that is according to nature can be evil, whilst I was at Carnuntzim. ([Location 933](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=933)) > A man must not only consider how daily his life wasteth and decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for either discreet consideration, in matter of businesses; or for contemplation: it being the thing, whereon true knowledge of things both divine and human, doth depend. For if once he shall begin to dote, his respiration, nutrition, his imaginative, and appetitive, and other natural faculties, may still continue the same: he shall find no want of them. ([Location 944](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=944)) > So will he behold with as much pleasure the true rictus of wild beasts, as those which by skilful painters and other artificers are imitated. So will he be able to perceive the proper ripeness and beauty of old age, whether in man or woman: and whatsoever else it is that is beautiful and alluring in whatsoever is, with chaste and continent eyes he will soon find out and discern. Those and many other things will he discern, not credible unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things. ([Location 962](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=962)) > Thou hast taken ship, thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere. If all life and sense shall cease, then shalt thou cease also to be subject to either pains or pleasures; and to serve and tend this vile cottage; so much the viler, by how much that which ministers unto it doth excel; the one being a rational substance, and a spirit, the other nothing but earth and blood. ([Location 971](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=971)) > For that lot and portion which is assigned to every one, as it is unavoidable and necessary, so is it always profitable. He remembers besides that whatsoever partakes of reason, is akin unto him, and that to care for all men generally, is agreeing to the nature of a man: but as for honour and praise, that they ought not generally to be admitted and accepted of from all, but from such only, who live according to nature. As for them that do not, what manner of men they be at home, or abroad; day or night, how conditioned themselves with what manner of conditions, or with men of what conditions they moil and pass away the time together, he knoweth, and remembers right well, he therefore regards not such praise and approbation, as proceeding from them, who cannot like and approve themselves. ([Location 991](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=991)) > To be cheerful, and to stand in no need, either of other men's help or attendance, or of that rest and tranquillity, which thou must be beholding to others for. Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified. ([Location 1002](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1002)) > Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils. 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. ([Location 1019](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1019)) > 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. ([Location 1023](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1023)) > They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places. But all this thou must know proceeds from simplicity in the highest degree. At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses. ([Location 1084](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1084)) > A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity. ([Location 1087](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1087)) > This world is mere change, and this life, opinion. ([Location 1111](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1111)) > As generation is, so also death, a secret of nature's wisdom: a mixture of elements, resolved into the same elements again, a thing surely which no man ought to be ashamed of: in a series of other fatal events and consequences, which a rational creature is subject unto, not improper or incongruous, nor contrary to the natural and proper constitution of man himself. ([Location 1119](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1119)) > Let opinion be taken away, and no man will think himself wronged. ([Location 1125](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1125)) > X. These two rules, thou must have always in a readiness. First, do nothing at all, but what reason proceeding from that regal and supreme part, shall for the good and benefit of men, suggest unto thee. And secondly, if any man that is present shall be able to rectify thee or to turn thee from some erroneous persuasion, that thou be always ready to change thy mind, and this change to proceed, not from any respect of any pleasure or credit thereon depending, but always from some probable apparent ground of justice, or of some public good thereby to be furthered; or from some other such inducement. ([Location 1134](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1134)) > Hast thou reason? I have. Why then makest thou not use of it? For if thy reason do her part, what more canst thou require? ([Location 1138](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1138)) > As a part hitherto thou hast had a particular subsistence: and now shalt thou vanish away into the common substance of Him, who first begot thee, or rather thou shalt be resumed again into that original rational substance, out of which all others have issued, and are propagated. Many small pieces of frankincense are set upon the same altar, one drops first and is consumed, another after; and it comes all to one. ([Location 1140](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1140)) > Not as though thou hadst thousands of years to live. Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good. ([Location 1145](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1145)) > Now much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy? or to express it in Agathos' words, Not to look about upon the evil conditions of others, but to run on straight in the line, without any loose and extravagant agitation. ([Location 1147](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1147)) # Meditations  ## Metadata - Author:: [[Marcus Aurelius]] - Full Title:: Meditations - Category: #books ## Highlights > The Stoics aspired to the repression of all emotion, and the Epicureans to freedom from all disturbance; ([Location 564](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=564)) - Tags: [[favorite]] > In order to live in accord with nature, it is necessary to know what nature is; and to this end a threefold division of philosophy is made—into Physics, dealing with the universe and its laws, the problems of divine government and teleology; Logic, which trains the mind to discern true from false; and Ethics, which applies the knowledge thus gained and tested to practical life. ([Location 575](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=575)) > The highest good of man is consciously to work with God for the common good, and this is the sense in which the Stoic tried to live in accord with nature. In the individual it is virtue alone which enables him to do this; as Providence rules the universe, so virtue in the soul must rule man. ([Location 583](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=583)) > The highest good was the virtuous life. Virtue alone is happiness, and vice is unhappiness. ([Location 589](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=589)) > The Stoic was called upon to control his desires and affections, and to guide his opinion; to bring his whole being under the sway of the will or leading principle, just as the universe is guided and governed by divine Providence. This is a special application of the favourite Greek virtue of moderation, (swfrosuum) and has also its parallel in Christian ethics. ([Location 600](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=600)) - Tags: [[favorite]] > Imitation of Christ. There is the same ideal of self-control in both. It should be a man's task, says the Imitation, 'to overcome himself, and every day to be stronger than himself.' 'In withstanding of the passions standeth very peace of heart.' 'Let us set the axe to the root, that we being purged of our passions may have a peaceable mind.' To this end there must be continual self-examination. 'If thou may not continually gather thyself together, namely sometimes do it, at least once a day, the morning or the evening. In the morning purpose, in the evening discuss the manner, what thou hast been this day, in word, work, and thought.' ([Location 613](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=613)) > 'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow. ([Location 630](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=630)) > The Imitation is addressed to others, the Meditations by the writer to himself. ([Location 632](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=632)) > By the irony of fate this man, so gentle and good, so desirous of quiet joys and a mind free from care, was set at the head of the Roman Empire when great dangers threatened from east and west. ([Location 682](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=682)) - Tags: [[favorite]] > Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander. ([Location 711](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=711)) > Not to be offended with other men's liberty of speech, and to apply myself unto philosophy. ([Location 715](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=715)) - Tags: [[favorite]] > To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken ([Location 725](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=725)) > V. From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; ([Location 727](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=727)) > Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man. ([Location 732](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=732)) > VII. From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it. ([Location 742](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=742)) - Tags: [[favorite]] > XII. From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious. ([Location 759](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=759)) > That I lived under the government of my lord and father, who would take away from me all pride and vainglory, and reduce me to that conceit and opinion that it was not impossible for a prince to live in the court without a troop of guards and followers, extraordinary apparel, such and such torches and statues, and other like particulars of state and magnificence; but that a man may reduce and contract himself almost to the state of a private man, and yet for all that not to become the more base and remiss in those public matters and affairs, wherein power and authority is requisite. ([Location 807](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=807)) > Betimes in the morning say to thyself, This day I shalt have to do 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? ([Location 831](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=831)) > 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. ([Location 839](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=839)) > I. Remember how long thou hast already put off these things, and how often a certain day and hour as it were, having been set unto thee by the gods, thou hast neglected it. It is high time for thee to understand the true nature both of the world, whereof thou art a part; and of that Lord and Governor of the world, from whom, as a channel from the spring, thou thyself didst flow: and that there is but a certain limit of time appointed unto thee, which if thou shalt not make use of to calm and allay the many distempers of thy soul, it will pass away and thou with it, and never after return. ([Location 855](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=855)) > Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them. Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee. Thou seest that those things, which for a man to hold on in a prosperous course, and to live a divine life, are requisite and necessary, are not many, for the gods will require no more of any man, that shall but keep and observe these things. ([Location 860](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=860)) > Why should any of these things that happen externally, so much distract thee? Give thyself leisure to learn some good thing, and cease roving and wandering to and fro. Thou must also take heed of another kind of wandering, for they are idle in their actions, who toil and labour in this life, and have no certain scope to which to direct all their motions, and desires. ([Location 868](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=868)) > sins are greater which are committed through lust, than those which are committed through anger. ([Location 878](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=878)) - Tags: [[favorite]] > As for life therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy. ([Location 892](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=892)) > Consider how quickly all things are dissolved and resolved: the bodies and substances themselves, into the matter and substance of the world: and their memories into the general age and time of the world. Consider the nature of all worldly sensible things; of those especially, which either ensnare by pleasure, or for their irksomeness are dreadful, or for their outward lustre and show are in great esteem and request, how vile and contemptible, how base and corruptible, how destitute of all true life and being they are. ([Location 895](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=895)) > It is the part of a man endowed with a good understanding faculty, to consider what they themselves are in very deed, from whose bare conceits and voices, honour and credit do proceed: as also what it is to die, and how if a man shall consider this by itself alone, to die, and separate from it in his mind all those things which with it usually represent themselves unto us, he can conceive of it no otherwise, than as of a work of nature, and he that fears any work of nature, is a very child. Now death, it is not only a work of nature, but also conducing to nature. ([Location 899](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=899)) > And secondly, that that life which any the longest liver, or the shortest liver parts with, is for length and duration the very same, for that only which is present, is that, which either of them can lose, as being that only which they have; for that which he hath not, no man can truly be said to lose. ([Location 920](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=920)) > The time of a man's life is as a point; the substance of it ever flowing, the sense obscure; and the whole composition of the body tending to corruption. His soul is restless, fortune uncertain, and fame doubtful; to be brief, as a stream so are all things belonging to the body; as a dream, or as a smoke, so are all that belong unto the soul. Our life is a warfare, and a mere pilgrimage. Fame after life is no better than oblivion. What is it then that will adhere and follow? Only one thing, philosophy. And philosophy doth consist in this, for a man to preserve that spirit which is within him, from all manner of contumelies and injuries, and above all pains or pleasures; never to do anything either rashly, or feignedly, or hypocritically: wholly to depend from himself and his own proper actions: all things that happen unto him to embrace contentedly, as coming from Him from whom he himself also came; and above all things, with all meekness and a calm cheerfulness, to expect death, as being nothing else but the resolution of those elements, of which every creature is composed. And if the elements themselves suffer nothing by this their perpetual conversion of one into another, that dissolution, and alteration, which is so common unto all, why should it be feared by any? Is not this according to nature? But nothing that is according to nature can be evil, whilst I was at Carnuntzim. ([Location 933](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=933)) > A man must not only consider how daily his life wasteth and decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for either discreet consideration, in matter of businesses; or for contemplation: it being the thing, whereon true knowledge of things both divine and human, doth depend. For if once he shall begin to dote, his respiration, nutrition, his imaginative, and appetitive, and other natural faculties, may still continue the same: he shall find no want of them. ([Location 944](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=944)) > So will he behold with as much pleasure the true rictus of wild beasts, as those which by skilful painters and other artificers are imitated. So will he be able to perceive the proper ripeness and beauty of old age, whether in man or woman: and whatsoever else it is that is beautiful and alluring in whatsoever is, with chaste and continent eyes he will soon find out and discern. Those and many other things will he discern, not credible unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things. ([Location 962](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=962)) > Thou hast taken ship, thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere. If all life and sense shall cease, then shalt thou cease also to be subject to either pains or pleasures; and to serve and tend this vile cottage; so much the viler, by how much that which ministers unto it doth excel; the one being a rational substance, and a spirit, the other nothing but earth and blood. ([Location 971](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=971)) > For that lot and portion which is assigned to every one, as it is unavoidable and necessary, so is it always profitable. He remembers besides that whatsoever partakes of reason, is akin unto him, and that to care for all men generally, is agreeing to the nature of a man: but as for honour and praise, that they ought not generally to be admitted and accepted of from all, but from such only, who live according to nature. As for them that do not, what manner of men they be at home, or abroad; day or night, how conditioned themselves with what manner of conditions, or with men of what conditions they moil and pass away the time together, he knoweth, and remembers right well, he therefore regards not such praise and approbation, as proceeding from them, who cannot like and approve themselves. ([Location 991](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=991)) > To be cheerful, and to stand in no need, either of other men's help or attendance, or of that rest and tranquillity, which thou must be beholding to others for. Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified. ([Location 1002](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1002)) > Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils. 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. ([Location 1019](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1019)) > 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. ([Location 1023](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1023)) > They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places. But all this thou must know proceeds from simplicity in the highest degree. At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses. ([Location 1084](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1084)) > A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity. ([Location 1087](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1087)) > This world is mere change, and this life, opinion. ([Location 1111](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1111)) > As generation is, so also death, a secret of nature's wisdom: a mixture of elements, resolved into the same elements again, a thing surely which no man ought to be ashamed of: in a series of other fatal events and consequences, which a rational creature is subject unto, not improper or incongruous, nor contrary to the natural and proper constitution of man himself. ([Location 1119](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1119)) > Let opinion be taken away, and no man will think himself wronged. ([Location 1125](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1125)) > X. These two rules, thou must have always in a readiness. First, do nothing at all, but what reason proceeding from that regal and supreme part, shall for the good and benefit of men, suggest unto thee. And secondly, if any man that is present shall be able to rectify thee or to turn thee from some erroneous persuasion, that thou be always ready to change thy mind, and this change to proceed, not from any respect of any pleasure or credit thereon depending, but always from some probable apparent ground of justice, or of some public good thereby to be furthered; or from some other such inducement. ([Location 1134](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1134)) > Hast thou reason? I have. Why then makest thou not use of it? For if thy reason do her part, what more canst thou require? ([Location 1138](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1138)) > As a part hitherto thou hast had a particular subsistence: and now shalt thou vanish away into the common substance of Him, who first begot thee, or rather thou shalt be resumed again into that original rational substance, out of which all others have issued, and are propagated. Many small pieces of frankincense are set upon the same altar, one drops first and is consumed, another after; and it comes all to one. ([Location 1140](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1140)) > Not as though thou hadst thousands of years to live. Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good. ([Location 1145](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1145)) > Now much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy? or to express it in Agathos' words, Not to look about upon the evil conditions of others, but to run on straight in the line, without any loose and extravagant agitation. ([Location 1147](https://readwise.io/to_kindle?action=open&asin=B0082XJGRK&location=1147))