 6. The Substance of the Universe is obedient and compliant, and the reason which governs it has in itself no cause for doing evil, for it has no malice, nor does it do evil to anything, nor is anything harmed by it. But all things are made imperfected according to this reason. Let it make no difference to thee whether thou art cold or warm if thou art doing thy duty, and whether thou art drowsy or satisfied with sleep, and whether ill-spoken or praised, and whether dying or doing something else, for it is one of the acts of this life, this act by which we die. It is sufficient then in this act also to do well what we have in hand. Look within. Let neither the peculiar quality of anything nor its value escape thee. All existing things soon change, and they will either be reduced to vapor if indeed all substances won, or they will be dispersed. The reason which governs knows what its own disposition is and what it does and on what material it works. The best way of avenging thyself is not to become like the wrongdoer. Take pleasure in one thing and rest in it, and passing from one social act to another social act, thinking of God. The ruling principle is that which rouses and turns itself, and while it makes itself such as it is and such as it wills to be, it also makes everything which happens to appear itself to be such as it wills. In conformity to the nature of the universe, every single thing is accomplished. For certainly it is not in conformity to any other nature that each thing is accomplished, either a nature which externally comprehends this, or a nature which is comprehended within this nature, or a nature external and independent of this. The universe is either a confusion, and a mutual involution of things, and a dispersion, or it is unity and order and providence. If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder, and why do I care about anything else than how I shall at last become earth, and why am I disturbed for the dispersion of my elements will happen whatever I do. But if the other supposition is true, I venerate, and I am firm, and I trust in him who governs. When thou hast been compelled by circumstances to be disturbed in a manner, quickly return to thyself, and do not continue out of tune longer than the compulsion lasts, for thou wilt have more mastery over the harmony by continually recurring to it. If thou hadest a stepmother and a mother at the same time, thou wouldest be dutiful to thy stepmother, but thou wouldest constantly return to thy mother. Let the court and philosophy now be to thee stepmother and mother. Return to philosophy frequently and repose in her. Through whom, what thou meetest with in the court appears to thee tolerable, and thou appears tolerable in the court. When we have meat before us in such eatables, we receive the impression that this is the dead body of a fish, and this is the dead body of a bird or of a pig, and again that this phalernian is only a little grape juice, and this purple robe some sheeps wool dyed with the blood of a shellfish. Such then are these impressions, and they reach the things themselves and penetrate them, and so we see what kind of things they are. Just in the same way ought we to act all through life, and where there are things which appear most worthy of our approbation, we ought to lay them bare, and look at their worthlessness, and strip them of all the words by which they are exalted. For outward show is a wonderful perverter of the reason, and when thou art most sure that thou art employed about things worth thy pains, it is then that it cheats thee most. Consider then what Kratis says of Xenocrates himself. Most of the things which the multitude admire are referred to objects of the most general kind. Those which are held together by cohesion or natural organization, such as stones, wood, fig trees, vines, olives. But those which are admired by men who are a little more reasonable are referred to the things which are held together by a living principle, as flocks, herds. Those which are admired by men who are still more instructed are the things which are held together by a rational soul. Not, however, a universal soul, a rational, so far as it is a soul skilled in some art, or expert in some other way, or simply rational so far as it possesses a number of slaves. But he who values a rational soul, a soul universal, and fitted for political life, regards nothing else except this. And above all things he keeps his soul in a condition and in an actively conformable to reason and social life. And he cooperates to this end with those who are of the same kind as himself. Some things are hurrying into existence, others are hurrying out of it, and of that which is coming into existence, part is already extinguished. Motions and changes are continually renewing the world, such as the uninterrupted course of time is always renewing the infinite duration of ages. In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? It would be just as if a man should fall in love with one of the sparrows which fly by, but it is already passed out of sight. Something of this kind is the very life of every man, like the exhalation of the blood and the respiration of the air. Such as it is to once have drawn in the air and are given it back, which we do every moment, just the same as it with the whole respiratory power, which thou didst receive at thy birth yesterday, and the day before, to give it back to the elemental from which thou didst first draw it. Neither is transpiration as in plants a thing to be valued, nor respiration as in domesticated animals and wild beasts, nor the receiving of impressions by the appearances of things, nor being moved by desires as puppets by strings, nor assembling in herds, nor being nourished by food. But this is just like the act of separating and parting with the useless part of the food. What then is worth being valued? To be received with clapping of hands? No. Neither must we value the clapping of tongues for the praise which comes from the many is the clapping of tongues. Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? This, in my opinion, to move thyself and to restrain thyself in conformity to thy proper constitution, to which end both all employments and arts lead. For every art aims at this, that the thing which has been made should be adapted to the work for which it has been made. And both the vine-planer who looks after the vine and the horse-breaker, and he who trains the dog, seeks this end. But the education and the teaching of youth aim at something. And this, then, is the value of the education and the teaching. And if this is well, that will not seek anything else. While thou not cease to value many other things too, then that will neither be free nor sufficient for thy own happiness, nor without passion. For of necessity thou must be envious, jealous, and suspicious of those who can take away those things and plot against those who have that which is valued by thee. Of necessity, a man must be altogether in a state of perturbation who wants any of these things. And besides, he must often find fault with the gods. But to reverence and honor thy own mind will make thee content with thyself, and in harmony with society, and in agreement with the gods. That is, praising all that they give and have ordered. Above, below, all around are the movements of the elements. But the motion of virtue is in none of these. It is something more divine, and advancing by a way hardly observed, it goes happily on its road. How strangely men act. They will not praise those who are living at the same time and living with themselves. But to be themselves praised by posterity, by those whom they have never seen or will ever see, this they set much value on. But this is very much the same as if thou shouldst be grieved because those who have lived before thee did not praise thee. If a thing is difficult to be accomplished by thyself, do not think that it is impossible for man. But if anything is possible for man, and conformable to his nature, think that this can be attained by thyself, too. In the gymnastic exercises suppose that a man is torn thee with his nails, and by dashing against thy head has inflicted a wound. Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterward as a treacherous fellow. And yet we are on our guard against him, not however as an enemy, nor with suspicion, but we quietly get out of his way. Something like this let thy behavior be in all other parts of life. Let us overlook many things in those who are like antagonists in the gymnasium. For it is in our power, as I said, to get out of the way, and to have no suspicion or hatred. If a man is able to convince me, and show me, that he do not think or act right, I will gladly change, for I seek the truth by which no man was ever injured, but he is injured who abides in his error and ignorance. I do my duty, other things trouble me not, for they are either things without life or things without reason, or things that have rambled and know not the way. As to the animals which have no reason, and generally all things and objects, do thou, since thou hast reason, and they have none, make use of them with a generous and liberal spirit, but towards human beings as they have reason behave in a social spirit. And on all occasions call on the gods, and do not perplex thyself about the length of time in which thou shalt do this, for even three hours so spent are sufficient. Alexander, the Macedonian, and his groom by death were brought to the same state. For either they were received among the same seminal principles of the universe, or they were alike dispersed among the atoms. Consider how many things in the same indivisible time take place in each of us, things which concern the body, and things which concern the soul. And so, that will not wonder if many more things, or rather all things which come into existence, in that which is the one and all which we call cosmos, exist in it at the same time. If any man should propose to thee the question, how the name Antoninus is written, would this thou with the straining of the voice utter each letter? What then if they grow angry, will thou grow angry too? Will thou not go on with composure and number every letter? Just so, then, is this life also remember that every duty is made up of certain parts. These it is thy duty to observe, and without being disturbed or showing anger towards those who are angry with thee, to go on thy way and finish that which is set before thee. How cruel it is not to allow men to strive after the things which appear to them to be suitable to thy nature and profitable. Yet, in a manner thou does not allow them to do this, when thou art vexed because they do wrong. For they are certainly moved towards the things which they suppose them to be suitable to their nature and profitable to them. But it is not so. Teach them, then, and show them without being angry. Death is the cessation of the impression through the senses, and of the pulling of the strings which move the appetites, and of the discursive movements of the thoughts, and of the service to the flesh. It is a shame for the soul to be the first to give way in this life, when thy body does not give way. Take care that thou art not made into a Caesar, that thou art not died with this die, for such things happen. Keep thyself, then, simple, good, pure, serious, free from affectation, a friend of justice, a worshiper of the gods, kind, affectionate, strenuous, and all proper acts. Strive to continue to be, such as philosophy wish to make thee. Reverence the gods and help men. Short is life. There is only one fruit in this terene life, a pious disposition and social acts. Do everything as a disciple of Antoninus. Remember his constancy in every act which was conformable to reason, and his evenness in all things, and his piety, and the serenity of his countenance, and his sweetness, and his disregard of empty fame, and his efforts to understand things, and how he would never let anything pass without having first, most carefully examined it and clearly understood it, and how he bore with those who blamed him unjustly without blaming them in return, and how he did nothing in a hurry, and how he listened not to calamities, and how exact an examiner of manners and actions he was, and not given to reproach people, nor timid, nor suspicious, nor a sophist, and with how little he was satisfied, such as lodging, bed, dress, food, servants, and how laborious and patient, and how he was able on account of his sparing diet to hold out to the evening without even requiring to relieve himself by any evacuations except at the usual hour, and with his firmness and uniformity in his friendships, and how he tolerated freedom of speech in those who opposed his opinions, and the pleasure that he had when any man showed him anything better, and how religious he was without superstition. Imitate all this that thou mayest have as good a conscience when thy last hour comes as he had. Return to thy sober senses, and call thyself back, when thou hast roused thyself from sleep, and hast perceived that they were only dreams which troubled thee. Now, in thy waking hours, look at these, the things about thee, as thou didst look at those, the dreams. I consist of a little body and soul. Now, to this little body, all things are indifferent, for it is not able to perceive differences, but to the understanding, those things only are indifferent, which are not the works of its own activity. But whatever things are the works of its own activity, all these things are in its power. And of these, however, only those which are done with reference to the present, for as to the future and the past activities of the mind, even these are for the present indifferent. Neither the labor, which the hand does, nor that of the foot, is contrary to nature, so long as the foot does the foot's work, and the hand the hands. So then neither to a man, as a man, is his labor contrary to nature, as long as he does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him. How many pleasures have been enjoyed by robbers, patricides, tyrants. This thou not see how the handicraftsmen accommodate themselves up to a certain point, to those which are not skilled in their craft. Nevertheless, they cling to the reason, the principles of their art, and do not endure it to depart from it. Is it not strange if the architect and the physician shall have more respect to the reason, the principles of their own arts than man to his own reason, which is common to him in the gods? Asia, Europe, are corners of the universe. All the sea a drop in the universe. Athos, a little clod in the universe. All the present time is a point in eternity. All things are little, changeable, perishable. All things come from thence, from that universal ruling power, either directly proceeding or by way of sequence. And accordingly the lions gaping jaws, and that which is poisonous, and every harmful thing, as a thorn, as mud, are after-products of the grand and beautiful. Do not imagine, then, that they are of another kind from that which thou dost venerate, but form a just opinion of the source of all. He who has seen present things has seen all, both everything which has taken place from all eternity, and everything which will be for time without end. For all things are of one kin, and of one form. Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another, and all, in this way, are friendly to one another. For one thing comes in order after another, and this is by virtue of the active movement and mutual composition and the unity of the substance. Adapt thyself to the things with which that lot has been cast, and the men among whom thou hast received that portion. Love them, but do it truly. Every instrument, too, vessel, if it does that for which it has been made, as well, and yet he who made it is not there. But in all things which are held together by nature, there is within, and there abides in them the power which made them. Wherefore the more it is fit to reverence this power, and to think that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence, and thus also in the universe the things which belong to it are in conformity to intelligence. Whatever of the things which are not within thy power, thou shalt suppose to be good for thee or evil, it must of necessity be that if such a bad thing befall thee, or the loss of such a good thing, that will blame the gods, and hate men, too. Those who are the cause of the misfortune, or the loss, or those who are suspected of being likely to be the cause. And indeed we do much injustice because we make a difference between those things, because we do not regard these things as indifferent. But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man. We are all working together to one end, some with knowledge and design, and others without knowing what they do. As men also when they are asleep, of whom it is Heraclius, I think, who says that there are laborers and cooperators in the things which take place in the universe. But men cooperate after different fashions, and even those cooperate abundantly who find fault with what happens, and those who try to oppose it and to hinder it. For the universe has need even of such men as these. It remains then for thee to understand among what kind of workmen thou places thyself. For he who rules all things will certainly make a right use of thee, and he will receive thee among some part of the cooperators, and of those whose laborers can do to one end. But be not thou such a part as the mean and ridiculous verse in the play which Precipus speaks of. Does the sun undertake to do the work of the rain, or ischelapius, the work of the fruit bearer? And how is it with respect to each of the stars, are they not different, and yet they work together to the same end? If the gods have determined about me, and about the things which must happen to me, they have determined well. For it is not easy even to imagine a deity without forethought. And as to doing me harm, why should they have any desire towards that? For what advantage would result to them from this or to the whole, which is the special object of their providence? But if they have not determined about me individually, they have certainly determined about the whole, at least. And the things which happen, by way of sequence in this general arrangement, I ought to accept with pleasure and to be content with them. But if they determine about nothing, which it is wicked to believe, or if we do believe it, let us neither sacrifice nor pray nor swear by them, nor do anything else which we do as if the gods were present and lived with us. But if, however, the gods determined about none of the things which concern us, I am able to determine about myself, and I can acquire about that which is useful, and that is useful to every man which is conformable to his own constitution and nature. But my nature is rational and social, and my city and country, as far as I, a man to NINUS, is Rome. But so far as I am a man, it is the world. The things then which are useful to these cities are alone useful to me. Whatever happens to every man, this is for the interest of the universal. This might be sufficient. But further, thou wilt observe, this also is the general truth, if thou dost observe, that whatever is profitable to any man is profitable also to other men. But let the word profitable be taken here in the common sense, a set of things of the middle kind, neither good nor bad. As it happens to thee in the amphitheater in such places, that the continual sight of the same things and the uniformity make the spectacle wearisome, so it is in the whole of life. For all things above, below, are the same and from the same. How long, then? Think continually that all kinds of men and all kinds of pursuits and of all nations are dead, so that thy thoughts come down even to Philistian and Phoebus, unorganian. Now turn thy thoughts to the other kinds of men. To that place, then, we must remove, where there are so many great orators, so many noble philosophers, Heraclitus, Pythagoras, Socrates, so many heroes of former days, and so many generals after them, Entirents, besides these, Eudoxus, Hipparchus, Archimedes, and other men of acute natural talents, great minds, lovers of labor, versatile, confident, mockers even of the perishable and ephemeral life of man, as Manipus and such as are like him. As to all these, consider that they have long been in the dust. What harm, then, is this to them? And what to those whose names are altogether unknown? One thing here is worth a great deal, to pass thy life in truth and justice with a benevolent disposition even to liars and unjust men. Thou art not dissatisfied, I suppose, because thou waste only so many leader and not three hundred. Be not dissatisfied, then, that thou must live only so many years and not more. For as thou art satisfied with the amount of substance which has been assigned to thee, so be content with the time. Let us try to persuade them, but act even against their will when the principles of justice lead that way. If, however, any man using force stands in thy way, but take thyself to contentment and tranquility, and at the same time employ the hindrance toward the exercise of some other virtue, and remember that thy attempt was with a reservation, that thou didst not desire to do impossibilities. What, then, didest thou desire? Some such effort is this, but thou attainest thy object if the things to which thou must move are accomplished. He who loves fame considers another man's activity to be his own good, and he who loves pleasure, his own sensations. But he who has understanding considers his own acts to be his own good. It is in our power to have no opinion about a thing, and not to be disturbed in our soul, for things themselves have no natural power to form our judgments. Accustom thyself to attend carefully to what is said by another, and as much as it is possible be in the speaker's mind. That which is not good for the swarm, neither is it good for the be. If sailors abuse the helmsmen, or the sick the doctor, would they listen to anybody else? And how could the helmsmen secure the safety of those in the ship, or the doctor, health of those whom he attends? How many together with whom I came into the world are already gone out of it? To the jaundiced, honey tastes bitter, and to those bitten by mad dogs water causes fear, and to little children the ball is a fine thing. Why, then, am I angry? Does thou think that a false opinion has less power than the bile in the jaundiced, or the poison in him who is bitten by a mad dog? No man will hinder thee from living according to the reason of that nature. Nothing will happen to the country to the reason of the universal nature. What kind of people are those whom men wish to please, and for what objects, and by what kinds of acts? How soon time will cover all things, and how many it is covered already. End of Chapter 6 It is that which thou hast often seen, and on the occasion of everything which happens keep this in mind, that it is that which thou hast often seen. Everywhere up and down thou wilt find the same things, with which the old histories are filled, those of the middle ages, and those of our own day, with which cities and houses are filled now. There is nothing new. All things are both familiar and short-lived. 2. How can our principles become dead, unless the impressions, thoughts, which correspond to them, are extinguished? But it is in my power continuously to fan these thoughts into a flame. I can have that opinion about anything which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind. Let this be the state of thy effects, and thou stand as direct. To recover thy life is in thy power. Look at things again as thou didst used to look at them, for in this consists the recovery of thy life. 3. The idle business of show plays on the stage, flocks of sheep, herds, exercises with spears, a bone to cast to little dogs, a bit of bread into fish ponds, labourings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by strings, all alike. It is thy duty then in the midst of such things to show good humour, and not a proud air. To understand, however, that every man is worth just so much as the things are worth about which he busies himself. 4. In discourse thou must attend to what is said, and in every movement thou must observe what is doing, and in the one thou should see immediately to what end it refers. But in the other, watch carefully what is the thing signified. 5. Is my understanding sufficient for this or not? If it is sufficient, I use it for the work as an instrument given by the universal nature. 6. But if it is not sufficient, then either I retire from the work and give way to him who is able to do it better, unless there be some reason why I ought not to do so, or I do it as well as I can, taking to help me the man who, with the aid of my ruling principle, can do what is now fit and useful for the general good. For whatsoever, either by myself or with another I can do, ought to be directed to this only, to that which is useful and well suited to society. 6. How many after being celebrated by fame have been given up to oblivion, and how many who have celebrated the fame of others have long been dead? 7. Be not ashamed to be helped, for it is thy business to do thy duty like a soldier in the assault on a town. How then, if being lame thou canst not mount up on the battle and it's alone, but with the help of another it is possible. 8. Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou useest for present things. 9. All things are implicated with one another, and the bond is holy. And there is hardly anything unconnected with any other thing, for things have been coordinated, and they combine to form the same universe, order. For there is one universe made up of all things, and one God who pervades all things, and one substance, and one law, one common reason in all intelligent animals, and one truth. If indeed there is also one perfection for all animals, which are of the same stock, and participate in the same reason. 10. Everything material soon disappears in the substance of the whole, and everything formal, causal, is very soon taken back into the universal reason, and the memory of everything is very soon overwhelmed in time. 11. To the rational animal the same act is according to nature and according to reason. 12. Be thou erect or be may direct. 13. Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one cooperation, and the perception of this will be more apparent to thee if thou often sayest to thyself that I am a member of the system of rational beings. But if thou sayest that thou art a part, thou dost not yet love men from thy heart, beneficence does not yet delight thee for its own sake, thou still doest it barely as a thing of propriety, and not yet as doing good to thyself. 14. Let there fall externally what will on the parts which can feel the effects of this fall, for those parts which have felt will complain if they choose, but I, unless I think that what has happened is an evil, am not injured, and it is in my power not to think so. 15. Whatever anyone does or says, I must be good, just as if the gold or the emerald or the purple were always saying this, whatever anyone does or says, I must be emerald and keep my color. 16. The ruling faculty does not disturb itself, I mean does not frighten itself or cause itself pain, but if anyone else can frighten or pain it, let him do so, for the faculty itself will not by its own opinion turn into such ways. Let the body itself take care, if it can, that it suffer nothing, and let it speak if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming in an opinion about these things, will suffer nothing, for it will never deviate into such a judgment. The leading principle in itself wants nothing, unless it makes a want for itself, and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself. 17. Eudaimonia, happiness, is a good demon or a good thing. What then art thou doing here, O imagination? Go away, I entreat thee by the gods, as thou didst come, for I want thee not. But thou art come according to thy old fashion. I am not angry with thee, only go away. 18. Is any man afraid of change? Why? What can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? And canst thou be nourished unless the food undergoes a change? And can anything else that is useful be accomplished without change? Thus thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature. 19. Through the universal substance as through a furious torrent all bodies are carried, being by their nature united with and cooperating with the whole, as the parts of our body with one another. How many a chrysopis, how many a socrates, how many an epic tectis as time already swallowed up, and let the same thought occur to thee with reference to every man and thing? 20. One thing only troubles me lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now. 21. Near is thy forgetfulness of all things, and near the forgetfulness of thee by all. 22. It is peculiar to man to love even those who do wrong, and this happens if when they do wrong it occurs to thee that they are kinsmen, and that they do wrong through ignorance and unintentionally, and that soon both of you will die, and above all that the wrong doer has done thee no harm, for he has not made thy ruling faculty worse than it was before. 23. The universal nature out of the universal substance, as if it were wax, now molds a horse, and when it has broken this up it uses the material for a tree, then for a man, then for something else, and each of these things subsists for a very short time, but it is no hardship for the vessel to be broken up, just as there was none in its being fastened together. 24. A scowling look is altogether unnatural. When it is often assumed the result is that all comeliness dies away, and at last is so completely extinguished that it cannot be again lighted up at all. Try to conclude from this very fact that it is contrary to reason, for if even the perception of doing wrong shall depart, what reason is there for living any longer? 25. Nature which governs the whole will soon change all things which thou seeest, and all of their substance will make other things, and again other things from the substance of them, in order that the world may ever be new. 26. When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this thou wilt pity him, and wilt neither wonder nor be angry, for either thou thyself thinkest the same thing to be good that he does, or another thing of the same kind, it is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be well disposed to him who is in error. 27. Think not so much of what thou hast not, as of what thou hast. But of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hast them not. At the same time, however, take care that thou dost not through being so pleased with them, accustomed thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them. 28. Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquility. 29. Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal, formal, and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done. 30. Direct thy attention to what is said. Let thy understanding enter into the things that are doing, and the things which do them. 31. Adorn thyself with simplicity and modesty, and with indifference toward the things which lie between virtue and vice. Love mankind. Follow God. The poet says that law rules all, and it is enough to remember that law rules all. 32. About death. Whether it is a dispersion or a resolution into atoms or annihilation, it is either extinction or change. 33. About pain. The pain which is intolerable carries us off, but that which lasts a long time is tolerable, and the mind maintains its own tranquility by retiring into itself, and the ruling faculty is not made worse. But the parts which are harmed by pain let them, if they can, give their opinion about it. 34. About fame. Look at the minds of those who seek fame. Observe what they are, and what kind of things they avoid, and what kind of things they pursue, and consider that as the heaps of sand piled on one another, hide the former sands. So in life the events which go before are soon covered by those which come after. 35. From Plato. The man who has an elevated mind and takes a view of all time and of all substance. Thus thou suppose it possible for him to think that human life is anything great? It is not possible, he said. Such a man then will think that death also is no evil. Certainly not. 36. From Antisthenes. It is royal to do good, and to be abused. 37. It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself. 38. It is not right to vex ourselves at things, for they care not about it. 39. To the immortal gods and us give joy. 40. Life must be reaped like the ripe ears of corn. One man is born, another dies. 41. If gods care not for me and for my children, there is a reason for it. 42. For the good is with me, and the just. 43. No joining others in their wailing, no violent emotion. 44. From Plato. But I would make this man a sufficient answer, which is this. Thou sayest not well, if thou thinkest that a man who is good for anything at all ought to compute the hazard of life or death, and should not rather look to this only in all that he does, whether he is doing what is just or unjust, and the works of a good or a bad man. 45. For thus it is, men of Athens, in truth, wherever a man has placed himself thinking it the best place for him, or has been placed by a commander, there in my opinion he ought to stay, and to abide the hazard, taking nothing into the reckoning, either death or anything else, before the baseness of deserting his post. 46. But, my good friend, reflect whether that which is noble and good is not something different from saving and being saved, for as to a man living such or such a time, at least one who is really a man, consider if this is not a thing to be dismissed from the thoughts, and there must be no love of life, but as to these matters, a man must entrust them to the deity, and believe that what the women say, that no man can escape his destiny, the next inquiry being how he may best live the time that he has to live. 47. Look round at the courses of the stars, as if thou werest going along with them, and constantly consider the changes of the elements into one another, for such thoughts purge away the filth of the terrain life. 48. This is a fine saying of Plato, that he who is discoursing about men should look also at earthly things, as if he viewed them from some higher place, should look at them in their assemblies, armies, agricultural labours, marriages, treaties, births, deaths, noise of the courts of justice, desert places, various nations of barbarians, feasts, lamentations, markets, a mixture of all things, and an orderly combination of contraries. 49. Consider the past, such great changes of political supremacies. Thou mayest foresee also the things which will be, for they will certainly be of like form, and it is not possible that they should deviate from the order of the things which take place now. Accordingly, to have contemplated human life for 40 years is the same as to have contemplated it for 10,000 years. For what more will thou see? 50. That which has grown from the earth to the earth, but that which has sprung from heavenly seed, back to the heavenly realm's returns. This is either a dissolution of the mutual involution of the atoms, or a similar dispersion of the in-sanctioned elements. 51. With food and drinks and cunning magic arts, turning the channel's course to escape from death, the breeze which heaven has sent, we must endure and toil without complaining. 52. Another may be more expert in casting his opponent, but he is not more social, nor more modest, nor better disciplined to meet all that happens, nor more considerate with respect to the faults of his neighbors. 53. Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear. For where we are able to get profits by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected. 54. Everywhere and at all times it is in thy power piously to acquiesce in thy present condition, and to behave justly to those who are about thee, and to exert thy skill upon thy present thoughts, that nothing shall steal into them without being well examined. 55. Do not look around thee to discover other men's ruling principles, but look straight to this, to what nature leads thee, both the universal nature through the things which happen to thee, and thy own nature through the acts which must be done by thee. But every being ought to do that which is according to its constitution, and all other things have been constituted for the sake of rational beings, just as among irrational things the inferior for the sake of the superior, but the rational for the sake of one another. The prime principle then in man's constitution is the social, and the second is not to yield to the persuasions of the body, for it is the peculiar office of the rational and intelligent motion to circumscribe itself, and never to be overpowered, either by the motion of the senses or of the appetites, for both are animal. But the intelligent motion claims superiority, and does not permit itself to be overpowered by the others, and with good reason, for it is formed by nature to use all of them. The third thing in the rational constitution is freedom from error and from deception. Let then the ruling principle holding fast to these things go straight on, and it has what is its own. 56. Consider thyself to be dead, and to have completed thy life up to the present time, and live according to nature the remainder which is allowed to thee. 57. Love that only which happens to thee, and it spun with the thread of thy destiny. For what is more suitable? 58. In everything which happens, keep before thy eyes those to whom the same things happened, and how they were vexed, and treated them as strange things, and found fault with them. And now where are they? Nowhere. Why then dost thou to choose to act in the same way? And why dost thou not leave these agitations which are foreign to nature, and those who cause them, and those who are moved by them? And why art thou not altogether intent upon the right way of making use of the things which happen to thee? For then thou wilt use them well, and they will be a material for thee to work on. Only attend to thyself, and resolve to be a good man in every act which thou doest, and remember. 59. Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig. 60. The body ought to be compact, and to show no irregularity either in motion or attitude. For what the mind shows in the face by maintaining in it the expression of intelligence and propriety? That ought to be required also in the whole body. But all these things should be observed without affectation. 61. The art of life is more like the wrestler's art than the dancer's, and respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected. 62. Constantly observe who those are whose approbation thou wishest to have, and what ruling principles they possess. For then thou wilt neither blame those who offend involuntarily, nor wilt thou want their approbation, if thou lookest to the sources of their opinions and appetites. 63. Every soul, the philosopher says, is involuntarily deprived of truth. Consequently, in the same way, it is deprived of justice, and temperance, and benevolence, and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all. 64. In every pain, let this thought be present, that there is no dishonor in it, nor does it make the governing intelligence worse, for it does not damage the intelligence either so far as the intelligence is rational or so far as it is social. Indeed, in the case of most pains, let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting, if thou bearest in mind that it has limits, and if thou addest nothing to it in imagination. And remember this, too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness, and the being scorched by heat, and the having no appetite. When, then, thou art discontented about any of these things, say to thyself that thou art yielding to pain. 65. Take care not to feel towards the inhuman, as they feel towards men. 66. How do we know if Telogus was not superior in character to Socrates? For it is not enough that Socrates dies a more noble death, and disputed more skillfully with the Sophists, and passed the night in the cold with more endurance, and that when he was bid to arrest Leon of Salamis, he considered it more noble to refuse, and that he walked in a swaggering way in the streets, though as to this fact one may have great doubts if it was true. But we ought to inquire what kind of a soul it was that Socrates possessed, and if he was able to be content with being just towards men, and pious towards the gods, neither idly vexed on account of men's villainy, nor yet making himself a slave to any man's ignorance, nor receiving as strange anything that fell to his share out of the universal, nor enduring it as intolerable, nor allowing his understanding to sympathize with the effects of the miserable flesh. 67. Nature has not so mingled the intelligence with the composition of the body, as not to have allowed the power of circumscribing thyself, and of bringing under subjection to thyself all that is thy own, for it is very possible to be a divine man, and to be recognized as such by no one. Always bear this in mind, and another thing too, that very little indeed is necessary for living a happy life, and because thou hast disparate of becoming a dialectician, and skilled in the knowledge of nature, do not for this reason renounce the hope of being both free and modest, and social and obedient to God. 68. It is in thy power to live free from all compulsion in the greatest tranquility of mind, even if all the world cry out against thee as much as they choose, and even if wild beasts tear in pieces the members of this needed matter which has grown around thee, for what hinders the mind in the midst of all this from maintaining itself in tranquility, and in a just judgment of all surrounding things, and in a ready use of the objects which are presented to it, so that the judgment may say to the thing which falls under its observation, this thou art in substance, though in men's opinion thou mayest appear to be of a different kind, and the use shall say to that which falls under the hand, thou art the thing that I was seeking, for to me that which presents itself is always a material for virtue, both rational and political, and in a word for the exercise of art, which belongs to man or God. For everything which happens has a relationship either to God or man, and is neither new nor difficult to handle, but usual and apt matter to work on. 69. The perfection of moral character consists in this, in passing every day as the last, and in being neither violently excited nor torpid nor playing the hypocrite. 70. The gods who are immortal are not vexed because during so long a time they must tolerate continually men as such as they are, and so many of them bad, and besides this they also take care of them in all ways, but thou, who art destined to end so soon, art thou weary of enduring the bad, and this too when thou art one of them? 71. It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible. 72. Whatever the rational and political faculty finds to be neither intelligent nor social, it properly judges to be inferior to itself. 73. When thou hast done a good act and another hast received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return? 74. No man is tired of receiving what is useful, but it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others. 75. The nature of the all moved to make the universe, but now either everything that takes place comes by way of consequence or continuity, or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle. If this is remembered it will make thee more tranquil in many things. Note one, the end of this section is unintelligible. End of Chapter 7. Chapter 8 of Meditations of Marcus Aurelius This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Father Xyle of Detroit, Michigan. The Meditations of Marcus Aurelius by Marcus Aurelius Antoninas, translated by George Long. Chapter 8. This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher. But both to many others and to thyself, it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher, and thy plan of life also opposes it. If then, thou hast truly seen where the matter lies, throw away the thought. How thou shalt seem to others, and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee. But thou hast had experience of many wanderings without having found happiness anywhere, not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then, what man's nature requires? How then shall a man do this, if he has principles from which come his effects and his acts? What principles? Those which relate to good and bad, the belief that there is nothing good for man which does not make him just, temperate, manly, free, and that there is nothing bad which does not do the contrary to what has been mentioned. On the occasion of every act, ask thyself, how is this with respect to me? Shall I repent of it? A little time and not more do I seek, if what I am doing now is the work of an intelligent living being and a social being, and one who is under the same law with God, Alexander and Caius and Pompeius. What are they in comparison with diogenes and Heraclitus and Socrates? For they were acquainted with things and their causes, forms, and their matter and the ruling principles of these men were the same, or conformable to their pursuits. But as to the others, how many things had they to care for, and to how many things were they slaves? Consider that men will do the same things nevertheless, even though thou shouldst burst. This is the chief thing, be not perturbed, for all things are according to the nature of the universal, and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on my business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning and speak, as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy. Nature of the universal has this work to do, to remove to that place the things which are in this, to change them, to take them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are familiar, to the distribution of them still remains the same. Every nature is contented with itself when it goes on its way well, and a rational nature goes on its way well, when in its thoughts it ascends to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant, except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded. But the nature of man is part of a nature which is not subject to impediments, and is intelligent and just since it gives to everything in equal portions, and according to its worth, times, substance, cause, form, activity, and incident. But examine not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing, parts, together, leisure, or ability, to read. But thou hast leisure, or ability, to check arrogance. Thou hast leisure to be superior to pleasure and pain. Thou hast leisure to be superior to love of fame, and not to be vexed at stupid and ungrateful people. Nay, even to care for them, finding fault with the court life, is a kind of self-reproof for having neglected something useful. But that which is good must be something useful, and the perfect good man should look after it. But no such man would ever repent of having refused any sensual pleasure. Pleasure then is neither good nor useful. This thing, what is it in itself, in its own constitution? What is its substance and material? And what its causal nature, or form? And what is it doing long does it subsist, arises from sleep with reluctance? Remember that it is according to thy constitution, and according to human nature, to perform social acts. But sleeping is common also to irrational animals. But that, which is according to each individual's nature, is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable, constantly, and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of physic of ethic thou meetest with, immediately say to thyself, What opinions has this man about good and bad, with respect to pleasure and pain, and the causes of each, and with respect to famine and ignominy? He has such and such opinions, it will seem nothing wonderful or strange to me if he does such and such things. And I shall bear in mind that he is compelled to do so, or that as it is a shame to be surprised if the fig tree produces figs. So it is to be surprised if the world produces such and such things of which it is productive. And for the physician and the helmsman, it is a shame to be surprised if a man has a fever, or if the wind, if unfavorable. That to change thy opinion, and to follow him who corrects thy error, is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too, why dost thou do it? But if it is in the power of another, whom dost thou blame? The atoms, chance, or the gods. Both are foolish. Thou must blame nobody, for if thou canst correct what is the cause, but if thou canst not do this, correct at least the thing itself. But if thou canst not do even this, of what use it to thee to find fault? For nothing should be done, with which has died falls not out of the universe. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of thyself. And these too change, and they murmur not. Everything exists for some end, a horse, a vine. Why dost thou wonder? Even the sun will say, I am for some purpose, and the rest of the gods will say the same. For what purpose then art thou to enjoy pleasure? See if common sense allows this. Nature has had regard in everything no less to the end than to the beginning, and the continuance just like the man who throws up the ball. What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? And what good is it to the bubble while it holds together? Or what harm when it is burst? The same may be said of a light also, inside out, and see what kind of thing it is, what kind of thing it becomes, and when it is diseased? Short-lived are both the praiser and the praised, and the rememberer and the rememberless in a nook of this part of the world, and not even here do all agree, no, not anyone with himself. And the whole earth too is a point which is before thee, whether it is an opinion or an act thou suffers this justly, for thou chooses rather to become good tomorrow than to be good today. Does anything happen to me? I receive it and refer it to the gods, and the source of all things happens is derived. Such as bathing appears to thee, oil, sweat, all things disgusting. So is every part of life and everything. Lucila saw Verus die, and then Lucila died. Secunda saw Maximus die, and then Secunda died, and Tentanus saw Deotimus die, Canus died. Antoninas saw Faustina die, and then Antoninas died. Such is everything. Kaler saw Hadrianus die, and then Kaler died. And those sharp-witted men, either seers or men inflated with pride, where are they? For instance, the sharp-witted men, Charax and Demetrius, the Platonist, and Eudaimon, and anyone else like them, all ephemeral. Some indeed have not remembered even for a short time, and others have become the heroes of fables. And again, others have disappeared even from fables. Remember this, then, that this little compound, thyself, must either be dissolved, must be extinguished, or be removed and placed elsewhere. It is satisfaction to a man to do the proper works of a man. Now it is a proper work of a man to be benevolent to his own kind, to despise the movements of the senses, to form a just judgment of plausible appearances, and to take a survey of the nature of the universe and of the things which happen in it. There are three relations between the and other things, the one to the body which surrounds thee, the other to the divine cause from which all things come to all those who live with the pain is either an evil to the body, then let the body say what it thinks of it, but it is in the power of the soul to maintain its own serenity and tranquility, and not to think that pain is an evil. For every judgment and movement and desire and aversion is within, and no evil ascends so high. Imaginations by often saying to thyself, now it is in my power to let no badness be in this soul, nor desire, nor any perturbation at all. But looking at all things, I see what is their nature, and I use each according to its value. Remember this power which thou hast from nature. Speak both in the senate and to every man, whoever he may be, appropriately, not with any affectation, use plain discourse, Augustus court, wife, daughter, descendants, ancestors, sister, Agrippa, kinsmen, intimates, friends, arias, maquinas, physicians, and sacrificing priests. The whole court is dead, then turn to the rest, not considering the death of a single man, but of a whole race, as of the Pompeii, and that which is inscribed on the tombs, the last of his race, then consider what trouble those before them have had that they might leave a successor, and then, that of necessity, someone must be the last. Again, here consider the death of a whole race. It is thy duty to order thy life well in every single act, and if every act does its duty, as far as is possible, be content, and no one is able to hinder thee, so that each act shall not do its duty. But something external will stand in the way, nothing will stand in the way of thy acting justly and soberly and considerably, but perhaps some other active power will be hindered, passing in the hindrance, and by being content to transfer thy efforts to that which is allowed, another opportunity of action is immediately put before thee, in place of that which was hindered, and one will adapt itself to this ordering of which we are speaking. Receive wealth or prosperity without arrogance, and be ready to let it go. Thou didst ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest of the body, which does a man make himself as far as he can, who is not content with what happens, and separates himself from others, or does anything unsocial. Suppose that thou hast detached thyself from the natural unity, for thou wasst made by nature apart, but now thou hast cut thyself off. Yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again. But consider the kindness by which he has distinguished man, for he has put it in his power not to be separated at all from the universal. And when he has been separated, he has allowed him to return and to be united, and to resume his place as a part. The nature of the universal has given to every rational being all the other powers that it has. So we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself. So also the rational animal is able to make every hindrance its own material, and to use it for such purposes as it may have designed. Disturb thyself by thinking of the whole of thy life, thoughts at once embrace all the various troubles which thou mayst expect to befall thee. But on every occasion ask thyself, what is there in this which is intolerable and past bearing? Don't be ashamed to confess. In the next place remember that neither the future nor the past pains thee, but only the present. But this is reduced to a very little, if thou only circumscribest it and chidest thy mind, if it is unable to hold out against even this. Does Panthea or Pergamus now sit by the tomb of Varus? Does Chaurius or Deometus sit by the tomb of Hadrianus? That would be ridiculous. Well, suppose they did sit there. Would the dead be conscious of it? And if the dead were conscious, would they be pleased? And if they were pleased, would that make them immortal? Was it not in the order of destiny that these persons should first become old women and old men and then die? Those do, after these were dead. All this is foul smell and blood in a bag. How can see sharp look and judge wisely, says the philosopher. In the constitution of the rational animal I see no virtue which is opposed to justice, but I see a virtue which is opposed to love of pleasure, and that is temperance. If thou takeest away thy opinion about that which appears to give thee pain, thou thyself standest in perfect security, who is this self, the reason? But I am not reason, be it so. Let then the reason itself not trouble itself, but if any other part of thee suffers, let it have its own opinion about itself. Hindrance to the perceptions of sense is an evil to the animal nature. Hindrance to the movements, desires, is equally an evil to the animal nature, and something else also is equally an impediment and evil to the constitution of plans. So then that which is a hindrance to the intelligence is an evil to the intelligent nature. Apply all these things to thyself. Does pain or sensuous pleasure affecting? The senses will look to that. Has any obstacle opposed thee in thy efforts toward an object? If indeed thou was making this effort absolutely, unconditionally, or without any reservation, certainly this obstacle is an evil to thee considered as a rational animal. But if thou takeest into consideration the usual course of things, thou hast not yet been injured or even impeded. The things however which are proper to the understanding no other man is used to impede, for neither fire touches it in any way, has been made a sphere, it continues a sphere. It is not fit that I should give myself pain, for I have never intentionally given pain even to another. Different things delight different people, but it is my delight to keep the ruling faculty sound without turning 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 nature. See that thou secure this present time to thyself. For those who rather pursue posthumous fame do not consider that the men of after-time will be exactly such as these whom they cannot bear now, and both are mortal. And what is it in any way to the, if these men of after-time utter this or that sound, or have this or that opinion about thee? Take me and cast me where thou wilt, for there I shall keep my divine part tranquil, that is content if it can feel and act comfortably to its proper constitution. Is this change of place sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, afraid, and what wilt thou find which is sufficient reason for this? Nothing can happen to any man which is not human accident, nor to an ox, which is not according to the nature of an ox, nor to vine which is not according to the nature of a vine, nor to a stone which is not proper to a stone. If then there happens to each thing both what is usual and natural, why should thou complain? For the common nature brings nothing which may not be borne by thee. If thou art pained by any external thing, it is not this that disturbs thee, but by thy own judgment about it, and it is in thy power to wipe out this judgment now. But if anything in thy own disposition gives a pain who hinders thee from correcting thy opinion, 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? But some insuperable obstacle is in the way. Do not be grieved, then, for the cause of its not being done depends not on thee. But it is not worthwhile to live. If this cannot be done, take thy departure then from life contentedly just as he dies who is in full activity and well pleased to with the things which are obstacles. Remember that the ruling faculty is invincible. When self-collected it is satisfied with itself. If it does nothing which it does not choose to do, even if it resists from mere obstinacy, what then will it be when it forms a judgment about anything aided by reason and deliberately? Therefore, the mind which is freedom from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future to be inexpungable. He then who has not seen this is an ignorant man, but he who has seen it and does not fly to this refuge is unhappy. Say nothing more to thyself than what the first appearance is reported. Suppose that it has been reported to thee that a certain person speaks ill of thee. This has been reported, but that now has been injured. This has not been reported. I see that my child is sick. I do see, but that he is in danger. I do not see. Thus then always abide by the permanent appearances, and add nothing thyself from within. And when nothing happens to thee, or rather add something like a man who knows everything that happens in the world, a cucumber is bitter. Throw it away. There are briars in the road. Turn aside from them. This is enough. Do not add, and why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and a shoemaker if thou didst find fault, because thou seeest in their workshops savings and cuttings from which they make. And yet they have places into which they can throw these shavings and cuttings, and 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 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 delays. She is content then with her own space and her own matter, and should not be sluggish, nor in thy conversation without method, nor wandering in thy thoughts, nor let there be in thy soul inward contention or external effusion, nor in life be so busy as to leave no pleasure. Suppose that men kill thee, cut thee in pieces, curse thee. What then can these things do to prevent thy mind from remaining pure, wise, sober, just? For instance, if a man should stand by a limpid pure spring and curse it, a spring never ceases setting up potable water, and if he should cast clay into it or filth, it will speedily disperse them and wash them out, and will not be at all polluted, shall thou possess a perpetual fountain and not a mere wall, by forming thyself hourly to freedom conjoined with contentment, simplicity and modesty. He who does not know what the world is does not know where he is, and he who does not know for what purpose the world exists does not know who he is, nor what the world is, but he who has failed in any of these things could not even say for what purpose he exists himself. What then does thou think of him who avoids or seeks the praise of those who applaud of men who know not either where they are, does thou wish to be praised by a man who curses himself Christ every hour? What's thou wish to please a man who does not please himself? Does a man please himself who repents of nearly everything that he does no longer let thy breathing only act in concert with the air which surrounds thee? But let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things from him who is willing to draw it to him than the aerial power for him who is able to respire it. Generally wickedness does no harm at all to the universe, and particularly the wickedness of one man does no harm or another. It is only harmful to him who has it in his power to be released from it as soon as he shall choose. To my own free will, the free will of my neighbor is just as indifferent as his poor health and flesh. For though we are made especially for the sake of one another, still the ruling power of each of us has its own office, for otherwise my neighbor's wickedness would be my harm, which God has not willed in order that my unhappiness might not depend. There is to be poured down, and in all directions indeed it is diffused, yet it is not diffused. For this diffusion is extension. Accordingly its rays are called extensions, Greek, because they are extended, Greek. But one may judge what kind of a thing a ray is if he looks at the night's light passing through a narrow opening into a darkened room. For it is extended in a right line, and as it were is divided when it meets with any solid body which stands in the way and intercepts the air beyond, remains fixed and does not glide or fall. Such then ought to be the outpouring and affection of the understanding, and it should in no way be an effusion but an extension. And it should make no violent or impetuous collision with the obstacles which are in its way, nor yet fall down, but be fixed and enlightened that which receives it. For a body will deprive itself of the illumination if it does not admit it. Who fears death? Either fears the loss of sensation, or a different kind of sensation. But if thou shalt have no sensation, neither will thou feel any harm. And if thou shalt acquire another kind of sensation, thou wilt be a kind of living being who will not cease. Men exist for the sake of one another, teach them then or bear with them. In one way an arrow moves in another way the mind. The mind indeed, both when it exercises caution and when it is employed about iniquity, moves straight onward, not the less, and to its object. Enter into every man's ruling faculty, and also let every other man enter into thine. End of Chapter 8, Recording by Father Xyle of Detroit, Michigan. June 2007