Bodhiseeker12's blog: "Oi!"

You can view the full, unedited book at: http://classics.mit.edu/Antoninus/meditations.5.five.html

1) In the morning when you have trouble getting out of bed, let this thought be present: I have to go to work as a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? Or have I been made for this: to lie in the bed-clothes and keep myself warm?  

"But this is more pleasant." 

Do you exist then to take your pleasure, and not at all for action or exertion? Do you not see the little plants, the little birds, the ants, the spiders, the bees working together to put in order their several parts of the universe? And are you unwilling to do the work of a human being, and do you not make haste to do that which is according to your nature?

"But it is necessary to take rest also."

It is necessary: however nature has fixed bounds to this too: she has fixed bounds both to eating and drinking, and yet you go beyond these bounds, beyond what is sufficient; yet in yours acts it is not so, but you stop short of what you can do. So you love not yourself, for if you did, you would love your nature and her will. But those who love their several arts exhaust themselves in working at them unwashed and without food; but you value your own own nature less than the turner values the turning art, or the dancer the dancing art, or the lover of money values his money, or the vainglorious man his little glory. And such men, when they have a violent affection to a thing, choose neither to eat nor to sleep rather than to perfect the things which they care for. But are the acts which concern society more vile in your eyes and less worthy of your labour?

2) How easy it is to repel and to wipe away every impression which is troublesome or unsuitable, and immediately to be in all tranquility.

3) Judge every word and deed which are according to nature to be fit for you; and be not diverted by the blame which follows from any people nor by their words, but if a thing is good to be done or said, do not consider it unworthy of yourself. For those persons have their peculiar leading principle and follow their peculiar movement; which things do not you regard, but go straight on, following your own nature and the common nature; and the way of both is one.

4) I go through the things which happen according to nature until I shall fall and rest, breathing out my breath into that element out of which I daily draw it in, and falling upon that earth out of which my father collected the seed, and my mother the blood, and my nurse the milk; out of which during so many years I have been supplied with food and drink; which bears me when I tread on it and use it for so many purposes.

5) You say, people cannot admire the sharpness of your wit.- Be it so: but there are many other things of which thou cannot say or do,  as it is not in your nature. Show those qualities then which are altogether in your power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Do you not see how many qualities you are immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet you still remain voluntarily below the mark? Or are you compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but you mightest have been delivered from these things long ago. Only if in truth you can be charged with being rather slow and dull of comprehension, you must exert thyself about this also, not neglecting it nor yet taking pleasure in your dulness.

6) One man, when he has done a service to another, is ready to set it down to his account as a favour conferred. Another is not ready to do this, but still in his own mind he thinks of the man as his debtor, and he knows what he has done. A third in a manner does not even know what he has done, but he is like a vine which has produced grapes, and seeks for nothing more after it has once produced its proper fruit. As a horse when he has run, a dog when he has tracked the game, a bee when it has made the honey, so a man when he has done a good act, does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.- Must a man then be one of these, who in a manner act thus without observing it?- Yes.- But this very thing is necessary, the observation of what a man is doing: for, it may be said, it is characteristic of the social animal to perceive that he is working in a social manner, and indeed to wish that his social partner also should perceive it.- It is true what thou sayest, but thou dost not rightly understand what is now said: and for this reason thou wilt become one of those of whom I spoke before, for even they are misled by a certain show of reason. But if thou wilt choose to understand the meaning of what is said, do not fear that for this reason thou wilt omit any social act.

7) A prayer of the Athenians: Rain, rain, O dear Zeus, down on the ploughed fields of the Athenians and on the plains.- In truth we ought not to pray at all, or we ought to pray in this simple and noble fashion.

9) Be not disgusted, nor discouraged, nor dissatisfied, if you do not succeed in doing everything according to right principles; but when you have failed, return back again, and be content if the greater part of what you do is consistent with man's nature, and love this to which you have returned; and not to think of philosophy as if she were a teacher, but as a sponge and a bit of egg white to sooth sore eyes, or as another applies a plaster, or drenching with water. For thus you will not fail to obey reason, and you will repose in it. And remember that philosophy requires only the things which your nature requires; but you would have something else which is not according to nature.- It may be objected, Why what is more agreeable than this which I am doing?- But is not this the very reason why pleasure deceives us? And consider if magnanimity, freedom, simplicity, equanimity, piety, are not more agreeable. For what is more agreeable than wisdom itself, when you think of the security and the happy course of all things which depend on the faculty of understanding and knowledge?

11) About what am I now employing my own soul? On every occasion I must ask myself this question, and inquire, what have I now in this part of me which they call the ruling principle? And whose soul have I now? That of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast?

13) I am composed of the formal and the material; and neither of them will perish into non-existence, as neither of them came into existence out of non-existence. Every part of me then will be reduced by change into some part of the universe, and that again will change into another part of the universe, and so on for ever. And by consequence of such a change I too exist, and those who begot me, and so on for ever in the other direction. For nothing hinders us from saying so, even if the universe is administered according to definite periods of revolution.

14) Reason and philosophy are powers which are sufficient for themselves and for their own works. They move then from a first principle which is their own, and they make their way to the end which is proposed to them; and this is the reason why such acts are named catorthoseis or right acts, which word signifies that they proceed by the right road.

15) None of these things ought to be called a man's, which do not belong to a man, as man. They are not required of a man, nor does man's nature promise them, nor are they the means of man's nature attaining its end. Neither then does the end of man lie in these things, nor yet that which aids to the accomplishment of this end, and that which aids towards this end is that which is good. Besides, if any of these things did belong to man, it would not be right for a man to despise them and to set himself against them; nor would a man be worthy of praise who showed that he did not want these things, nor would he who stinted himself in any of them be good, if indeed these things were good. But now the more of these things a man deprives himself of, or of other things like them, or even when he is deprived of any of them, the more patiently he endures the loss, just in the same degree he is a better man.

16) Such as are your habitual thoughts, such also will be the character of your mind; for the soul is dyed by the thoughts. Dye it then with a continuous series of such thoughts as these: for instance, that where a man can live, there he can also live well. But he must live in a palace;- well then, he can also live well in a palace. And again, consider that for whatever purpose each thing has been constituted, for this it has been constituted, and towards this it is carried; and its end is in that towards which it is carried; and where the end is, there also is the advantage and the good of each thing. Now the good for the reasonable animal is society; for that we are made for society has been shown above. Is it not plain that the inferior exist for the sake of the superior? But the things which have life are superior to those which have not life, and of those which have life the superior are those which have reason.

17) To seek what is impossible is madness: and it is impossible that the bad should not do something of this kind.

18) Nothing happens to any man which he is not formed by nature to bear. The same things happen to another, and either because he does not see that they have happened or because he would show a great spirit he is firm and remains unharmed. It is a shame then that ignorance and conceit should be stronger than wisdom.

19) Things themselves touch not the soul, not in the least degree; nor have they admission to the soul, nor can they turn or move the soul: but the soul turns and moves itself alone, and whatever judgements it may think proper to make, such it makes for itself the things which present themselves to it.

20) In one respect people are my main occupation, so far as I must do good to others and endure them. But so far as some others make themselves obstacles to my proper acts, they become to me one of the things which are indifferent, no less than the sun or wind or a wild beast. Now it is true that these may impede my action, but they are no impediments to my intentions and disposition, which have the power of acting conditionally and changing: for the mind converts and changes every hindrance to its activity into an aid; and so that which is a hindrance is made a furtherance to an act; and that which is an obstacle on the road helps us on this road.

21) Honor that which is best in the universe; and this is that which makes use of all things and directs all things. And in like manner also reverence that which is best in yourself; and this is of the same kind as that. For in yourself also, that which makes use of everything else, is this, and thy life is directed by this.

22) That which does no harm to the state, does no harm to the citizen. In the case of every appearance of harm apply this rule: if the state is not harmed by this, neither am I harmed. But if the state is harmed, you must not be angry with him who does harm to the state. Show him where his error is.

23) Often think of the rapidity with which things pass by and disappear, both the things which are and the things which are produced. For substance is like a river in a continual flow, and the activities of things are in constant change, and the causes work in infinite varieties; and there is hardly anything which stands still. And consider this which is near to thee, this boundless abyss of the past and of the future in which all things disappear. How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? For they vex him only for a time, and a short time.

24) Think of the universal substance, of which you hast a very small portion; and of universal time, of which a short and indivisible interval has been assigned to you; and of that which is fixed by destiny, and how small a part of it you are.

25) Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature wills me to have; and I do what my nature now wills me to do.

26) Let the part of your soul which leads and governs be undisturbed by the movements in the flesh, whether of pleasure or of pain; and let it not unite with them, but let it circumscribe itself and limit those affects to their parts. But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one, then you must not strive to resist the sensation, for it is natural: but let not the ruling part of itself add to the sensation the opinion that it is either good or bad.

27) Live with the gods. And he does live with the gods who constantly shows to them, his own soul is satisfied with that which is assigned to him, and that it does all that the spirit wishes, which Zeus has given to every man for his guardian and guide, a portion of himself. And this is every man's understanding and reason.

28) Are you angry with him whose armpits stink? Are you angry with him whose mouth smells foul? What good will this danger do you? He has such a mouth, he has such arm-pits: it is necessary that such an emanation must come from such things- but the man has reason, it will be said, and he is able, if he takes pain, to discover wherein he offends- I wish you well of your discovery. Well then, and you have reason: by your rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, you will cure him, and there is no need of anger. 

29) As you intended to live when you are gone out,...so it is in your power to live here. But if men do not permit you, then get away out of life, yet so as if you were suffering no harm. The house is smoky, and I quit it. Why do you think that this is any trouble? But so long as nothing of the kind drives me out, I remain, am free, and no man shall hinder me from doing what I choose; and I choose to do what is according to the nature of the rational and social animal.

30) The intelligence of the universe is social. Accordingly it has made the inferior things for the sake of the superior, and it has fitted the superior to one another. You see how it has subordinated, co-ordinated and assigned to everything its proper portion, and has brought together into concord with one another the things which are the best.

31) How have you behaved to this point  to the gods, your parents, brethren, children, teachers, to those who looked after your infancy, to your friends, kinsfolk, to your slaves? Consider if you have to this point behaved to all in such a way that this may be said of you:

Never has wronged a man in deed or word. And call to recollection both how many things you have passed through, and how many things you have been able to endure: and that the history of your life is now complete and your service is ended: and how many beautiful things you have seen: and how many pleasures and pains you have despised; and how many things called honourable you have spurned; and to how many ill-minded folks you have shown a kind disposition.

32) Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge? That which knows beginning and end, and knows the reason which pervades all substance and through all time by fixed periods (revolutions) administers the universe.

33) Soon, very soon, you will be ashes, or a skeleton, and either a name or not even a name; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and like little dogs biting one another, and little children quarrelling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled.Up to Olympus from the wide-spread earth. What then is there which still detains you here? If the objects of sense are easily changed and never stand still, and the organs of perception are dull and easily receive false impressions; and the poor soul itself is an exhalation from blood. But to have good repute amidst such a world as this is an empty thing. Why then do you not wait in tranquility for your  end, whether it is extinction or removal to another state? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint; but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither yours nor in your power.

34) You can pass your life in an equable flow of happiness, if you can go by the right way, and think and act in the right way. These two things are common both to the soul of God and to the soul of man, and to the soul of every rational being, not to be hindered by another; and to hold good to consist in the disposition to justice and the practice of it, and in this to let thy desire find its termination.

35) If this is neither my own badness, nor an effect of my own badness, and the common weal is not injured, why am I troubled about it? And what is the harm to the common weal?

36) Do not be carried along inconsiderately by the appearance of things, but give help to all according to your ability and their fitness; and if they should have sustained loss in matters which are indifferent, do not imagine this to be a damage. For it is a bad habit. But as the old man, when he went away, asked back his foster-child's top, remembering that it was a top, so do you in this case also.

36) When you calling out on the pulpit , have you forgotten, man, what these things are?- Yes; but they are objects of great concern to these people- will you too then be made a fool for these things?

37)  I was once a fortunate man, but I lost it, I know not how.- But fortunate means that a man has assigned to himself a good fortune: and a good fortune is good disposition of the soul, good emotions, good actions.