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is my delight to keep the ruling faculty 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.
If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgement about it. And it is in thy power to wipe out this judgement now.
And even if thou art pained because thou art not doing some particular thing which seems to thee to be right, why dost thou not rather act than complain?—
always abide by the first appearances, and add nothing thyself from within, and then nothing happens to thee.
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 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.
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.
Do not despise death, but be well content with it, since this too is one of those things which nature wills.
All things are the same, familiar in experience, and ephemeral in time, and worthless in the matter.
All things are changing: and thou thyself art in continuous mutation and in a manner in continuous destruction, and the whole universe too.
Loss is nothing else than change.
Remember, however, that thou art formed by nature to bear everything, with respect to which it depends on thy own opinion to make it endurable and tolerable, by thinking that it is either thy interest or thy duty to do this.
Whether the universe is a concourse of atoms, or nature is a system, let this first be established, that I am a part of the whole which is governed by nature;
To her who gives and takes back all, to nature, the man who is instructed and modest says, Give what thou wilt; take back what thou wilt. And he says this not proudly, but obediently and well pleased with her.
Let men see, let them know a real man who lives according to nature. If they cannot endure him, let them kill him. For that is better than to live thus as men do.
No longer talk at all about the kind of man that a good man ought to be, but be such.
That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it.
THESE ARE THE PROPERTIES OF THE RATIONAL SOUL: IT SEES ITSELF, analyses itself, and makes itself such as it chooses;
This too is a property of the rational soul, love of one’s neighbour, and truth and modesty, and to value nothing more more than itself, which is also the property of Law.
Have I done something for the general interest? Well then I have had my reward. Let this always be present to thy mind, and never stop doing such good.
it is in our power to grow again to that which is near to us, and be to come a part which helps to make up the whole.
Suppose any man shall despise me. Let him look to that himself. But I will look to this, that I be not discovered doing or saying anything deserving of contempt. Shall any man hate me? Let him look to it. But I will be mild and benevolent towards every man, and ready to show even him his mistake, not reproachfully, nor yet as making a display of my endurance, but nobly and honestly,
If all things are not mere atoms, it is nature which orders all things: if this is so, the inferior things exist for the sake of the superior, and these for the sake of one another.
consider that thou also doest many things wrong, and that thou art a man like others; and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults.
consider when thou art much vexed or grieved, that man’s life is only a moment, and after a short time we are all laid out dead.
consider that a good disposition is invincible, if it be genuine, and not an affected smile and acting a part. For what will the most violent man do to thee, if thou continuest to be of a kind disposition towards him, and if, as opportunity offers, thou gently admonishest him and calmly correctest his errors at the very time when he is trying to do thee harm, saying, Not so, my child: we are constituted by nature for something else: I shall certainly not be injured, but thou art injuring thyself, my child.—And show him with gentle tact and by general principles that this is so, and that even
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Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself.
Consider in what condition both in body and soul a man should be when he is overtaken by death; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter.
If it is not right, do not do it: if it is not true, do not say it.
do nothing inconsiderately, nor without a purpose.
Consider that before long thou wilt be nobody and nowhere, nor will any of the things exist which thou now seest, nor any of those who are now living. For all things are formed by nature to change and be turned and to perish in order that other things in continuous succession may exist.
