Hexagram 43 > Hexagram 26
Everyone can benefit from Stoicism, but not everyone will read the Stoics.
Because of that, inspired by Ward Farnsworth's great book, 'The Practicing Stoic', I decided to select the most useful quotes from Marcus Aurelius' 'Meditations' (the Hays translation), and arrange them by topic, to make it easier for readers to find the applicable wisdom they're searching for if they're unfamiliar with the work.
Whether it's praise, blame, death, or something in between, I bet you can find something valuable and applicable to your life here, even if you (like me) have reservations about some of the famous (or infamous) leading Stoic thinkers. Let's get into it.
Perspective/Seeing Things For What They Are
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“Whatever this is that I am, it is flesh and a little spirit and an intelligence. Throw away your books; stop letting yourself be distracted. That is not allowed. Instead, as if you were dying right now, despise your flesh. A mess of blood, pieces of bone, a woven tangle of nerves, veins, arteries. Consider what the spirit is: air, and never the same air, but vomited out and gulped in again every instant. Finally, the intelligence. Think of it this way: You are an old man.”
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“Yesterday a blob of semen; tomorrow embalming fluid, ash. To pass through this brief life as nature demands. To give it up without complaint. Like an olive that ripens and falls. Praising its mother, thanking the tree it grew on.”
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“Remember: Matter. How tiny your share of it. Time. How brief and fleeting your allotment of it. Fate. How small a role you play in it.”
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“Like seeing roasted meat and other dishes in front of you and suddenly realizing: This is a dead fish. A dead bird. A dead pig. Or that this noble vintage is grape juice, and the purple robes are sheep wool dyed with shellfish blood. Or making love—something rubbing against your penis, a brief seizure and a little cloudy liquid. Perceptions like that—latching onto things and piercing through them, so we see what they really are. That’s what we need to do all the time—all through our lives when things lay claim to our trust—to lay them bare and see how pointless they are, to strip away the legend that encrusts them. Pride is a master of deception: when you think you’re occupied in the weightiest business, that’s when he has you in his spell.”
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“If you’ve seen the present then you’ve seen everything—as it’s been since the beginning, as it will be forever. The same substance, the same form. All of it.”
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“Evil: the same old thing. No matter what happens, keep this in mind: It’s the same old thing, from one end of the world to the other. It fills the history books, ancient and modern, and the cities, and the houses too. Nothing new at all. Familiar, transient.”
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“[Plato has it right.] If you want to talk about people, you need to look down on the earth from above. Herds, armies, farms; weddings, divorces, births, deaths; noisy courtrooms, desert places; all the foreign peoples; holidays, days of mourning, market days…all mixed together, a harmony of opposites.”
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“Look at the past—empire succeeding empire—and from that, extrapolate the future: the same thing. No escape from the rhythm of events. Which is why observing life for forty years is as good as a thousand. Would you really see anything new?”
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“Everything is here for a purpose, from horses to vine shoots. What’s surprising about that? Even the sun will tell you, “I have a purpose,” and the other gods as well. And why were you born? For pleasure? See if that answer will stand up to questioning.”
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“The stench of decay. Rotting meat in a bag. Look at it clearly. If you can.”
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“And moreover, to fear pain is to fear something that’s bound to happen, the world being what it is—and that again is blasphemy. While if you pursue pleasure, you can hardly avoid wrongdoing—which is manifestly blasphemous. Some things nature is indifferent to; if it privileged one over the other it would hardly have created both. And if we want to follow nature, to be of one mind with it, we need to share its indifference. To privilege pleasure over pain—life over death, fame over anonymity—is clearly blasphemous. Nature certainly doesn’t.”
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“You can discard most of the junk that clutters your mind—things that exist only there—and clear out space for yourself: …by comprehending the scale of the world …by contemplating infinite time …by thinking of the speed with which things change—each part of every thing; the narrow space between our birth and death; the infinite time before; the equally unbounded time that follows.”
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“He pours food down his throat. And then a force not his takes it and creates sensations, desires, daily life, physical strength and so much else besides.”
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“To bear in mind constantly that all of this has happened before. And will happen again—the same plot from beginning to end, the identical staging. Produce them in your mind, as you know them from experience or from history: the court of Hadrian, of Antoninus. The courts of Philip, Alexander, Croesus. All just the same. Only the people different.”
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“So too a healthy mind should be prepared for anything. The one that keeps saying, “Are my children all right?” or “Everyone must approve of me” is like eyes that can only stand pale colors, or teeth that can handle only mush.”
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“To acquire indifference to pretty singing, to dancing, to the martial arts: Analyze the melody into the notes that form it, and as you hear each one, ask yourself whether you’re powerless against that. That should be enough to deter you. The same with dancing: individual movements and tableaux. And the same with the martial arts. And with everything—except virtue and what springs from it. Look at the individual parts and move from analysis to indifference. Apply this to life as a whole.”
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“First, tragedies. To remind us of what can happen, and that it happens inevitably—and if something gives you pleasure on that stage, it shouldn’t cause you anger on this one.”
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“The natural can never be inferior to the artificial; art imitates nature, not the reverse. In which case, that most highly developed and comprehensive nature—Nature itself—cannot fall short of artifice in its craftsmanship.”
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“The present is the same for everyone; its loss is the same for everyone; and it should be clear that a brief instant is all that is lost. For you can’t lose either the past or the future; how could you lose what you don’t have?”
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“Fatal necessity, and inescapable order. Or benevolent Providence. Or confusion—random and undirected. If it’s an inescapable necessity, why resist it? If it’s Providence, and admits of being worshipped, then try to be worthy of God’s aid. If it’s confusion and anarchy, then be grateful that on this raging sea you have a mind to guide you. And if the storm should carry you away, let it carry off flesh, breath and all the rest, but not the mind. Which can’t be swept away.”
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“At all times, look at the thing itself—the thing behind the appearance—and unpack it by analysis: cause substance purpose and the length of time it exists.”
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“Three things, essential at all times: i(a). your own actions: that they’re not arbitrary or different from what abstract justice would do. i(b). external events: that they happen randomly or by design. You can’t complain about chance. You can’t argue with Providence. ii. what all things are like, from the planting of the seed to the quickening of life, and from its quickening to its relinquishment. Where the parts came from and where they return to. iii. that if you were suddenly lifted up and could see life and its variety from a vast height, and at the same time all the things around you, in the sky and beyond it, you’d see how pointless it is. And no matter how often you saw it, it would be the same: the same life forms, the same life span. Arrogance…about this?”
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“That whatever happens has always happened, and always will, and is happening at this very moment, everywhere. Just like this. What links one human being to all humans: not blood, or birth, but mind.”
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Externals/Things You Can't Control/Accepting What 'Is'
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“But death and life, success and failure, pain and pleasure, wealth and poverty, all these happen to good and bad alike, and they are neither noble nor shameful—and hence neither good nor bad.”
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“Just as you overhear people saying that “the doctor prescribed such-and-such for him” (like riding, or cold baths, or walking barefoot…), say this: “Nature prescribed illness for him.” Or blindness. Or the loss of a limb. Or whatever. There “prescribed” means something like “ordered, so as to further his recovery.” And so too here. What happens to each of us is ordered. It furthers our destiny.”
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“So there are two reasons to embrace what happens. One is that it’s happening to you. It was prescribed for you, and it pertains to you. The thread was spun long ago, by the oldest cause of all. The other reason is that what happens to an individual is a cause of well-being in what directs the world—of its well-being, its fulfillment, of its very existence, even. Because the whole is damaged if you cut away anything—anything at all—from its continuity and its coherence. Not only its parts, but its purposes. And that’s what you’re doing when you complain: hacking and destroying.”
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“Nothing happens to anyone that he can’t endure. The same thing happens to other people, and they weather it unharmed—out of sheer obliviousness or because they want to display “character.” Is wisdom really so much weaker than ignorance and vanity?”
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“If it does not harm the community, it does not harm its members. When you think you’ve been injured, apply this rule: If the community isn’t injured by it, neither am I. And if it is, anger is not the answer. Show the offender where he went wrong.”
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“It’s normal to feel pain in your hands and feet, if you’re using your feet as feet and your hands as hands. And for a human being to feel stress is normal—if he’s living a normal human life. And if it’s normal, how can it be bad?”
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“You take things you don’t control and define them as “good” or “bad.” And so of course when the “bad” things happen, or the “good” ones don’t, you blame the gods and feel hatred for the people responsible—or those you decide to make responsible. Much of our bad behavior stems from trying to apply those criteria. If we limited “good” and “bad” to our own actions, we’d have no call to challenge God, or to treat other people as enemies.”
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“Treat what you don’t have as nonexistent. Look at what you have, the things you value most, and think of how much you’d crave them if you didn’t have them. But be careful. Don’t feel such satisfaction that you start to overvalue them—that it would upset you to lose them.”
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“If it’s in your control, why do you do it? If it’s in someone else’s, then who are you blaming? Atoms? The gods? Stupid either way. Blame no one. Set people straight, if you can. If not, just repair the damage. And suppose you can’t do that either. Then where does blaming people get you? No pointless actions.”
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Internals/Things You Can Control
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“You need to avoid certain things in your train of thought: everything random, everything irrelevant. And certainly everything self-important or malicious. You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones—the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking.”
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“Stick with the situation at hand, and ask, “Why is this so unbearable? Why can’t I endure it?” You’ll be embarrassed to answer. Then remind yourself that past and future have no power over you. Only the present—and even that can be minimized. Just mark off its limits. And if your mind tries to claim that it can’t hold out against that…well, then, heap shame upon it.”
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“Endless suffering—all from not allowing the mind to do its job. Enough.”
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“Either the gods have power or they don’t. If they don’t, why pray? If they do, then why not pray for something else instead of for things to happen or not to happen? Pray not to feel fear. Or desire, or grief. If the gods can do anything, they can surely do that for us. —But those are things the gods left up to me. Then isn’t it better to do what’s up to you—like a free man—than to be passively controlled by what isn’t, like a slave or beggar? And what makes you think the gods don’t care about what’s up to us? Start praying like this and you’ll see. Not “some way to sleep with her”—but a way to stop wanting to. Not “some way to get rid of him”—but a way to stop trying. Not “some way to save my child”—but a way to lose your fear. Redirect your prayers like that, and watch what happens.”
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“Learn to ask of all actions, “Why are they doing that?” Starting with your own.”
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“Four habits of thought to watch for, and erase from your mind when you catch them. Tell yourself: This thought is unnecessary. This one is destructive to the people around you. This wouldn’t be what you really think (to say what you don’t think—the definition of absurdity). And the fourth reason for self-reproach: that the more divine part of you has been beaten and subdued by the degraded mortal part—the body and its stupid self-indulgence.”
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““If you don’t have a consistent goal in life, you can’t live it in a consistent way.” Unhelpful, unless you specify a goal. There is no common benchmark for all the things that people think are good—except for a few, the ones that affect us all. So the goal should be a common one—a civic one. If you direct all your energies toward that, your actions will be consistent. And so will you.”
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“Practice even what seems impossible. The left hand is useless at almost everything, for lack of practice. But it guides the reins better than the right. From practice.”
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“That an individual’s mind is God and of God. That nothing belongs to anyone. Children, body, life itself—all of them come from that same source. That it’s all how you choose to see things. That the present is all we have to live in. Or to lose.”
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“Stop drifting. You’re not going to re-read your Brief Comments, your Deeds of the Ancient Greeks and Romans, the commonplace books you saved for your old age. Sprint for the finish. Write off your hopes, and if your well-being matters to you, be your own savior while you can.”
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“...is this what I was created for? To huddle under the blankets and stay warm?” —But it’s nicer here…. So you were born to feel “nice”? Instead of doing things and experiencing them? Don’t you see the plants, the birds, the ants and spiders and bees going about their individual tasks, putting the world in order, as best they can? And you’re not willing to do your job as a human being? Why aren’t you running to do what your nature demands? —But we have to sleep sometime…. Agreed. But nature set a limit on that—as it did on eating and drinking. And you’re over the limit. You’ve had more than enough of that. But not of working. There you’re still below your quota. You don’t love yourself enough. Or you’d love your nature too, and what it demands of you. People who love what they do wear themselves down doing it, they even forget to wash or eat. Do you have less respect for your own nature than the engraver does for engraving, the dancer for the dance, the miser for money or the social climber for status? When they’re really possessed by what they do, they’d rather stop eating and sleeping than give up practicing their arts. Is helping others less valuable to you? Not worth your effort?”
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Seeing What We All Share In Common/Giving Grace To Others/Not Judging Others
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“If thought is something we share, then so is reason—what makes us reasoning beings. If so, then the reason that tells us what to do and what not to do is also shared. And if so, we share a common law. And thus, are fellow citizens. And fellow citizens of something. And in that case, our state must be the world. What other entity could all of humanity belong to? And from it—from this state that we share—come thought and reason and law. Where else could they come from? The earth that composes me derives from earth, the water from some other element, the air from its own source, the heat and fire from theirs—since nothing comes from nothing, or returns to it. So thought must derive from somewhere else as well.”
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“The age of Vespasian, for example. People doing the exact same things: marrying, raising children, getting sick, dying, waging war, throwing parties, doing business, farming, flattering, boasting, distrusting, plotting, hoping others will die, complaining about their own lives, falling in love, putting away money, seeking high office and power. And that life they led is nowhere to be found. Or the age of Trajan. The exact same things. And that life too—gone. Survey the records of other eras. And see how many others gave their all and soon died and decomposed into the elements that formed them. But most of all, run through the list of those you knew yourself. Those who worked in vain, who failed to do what they should have—what they should have remained fixed on and found satisfaction in.”
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“All of us are working on the same project. Some consciously, with understanding; some without knowing it. (I think this is what Heraclitus meant when he said that “those who sleep are also hard at work”—that they too collaborate in what happens.) Some of us work in one way, and some in others. And those who complain and try to obstruct and thwart things—they help as much as anyone. The world needs them as well. So make up your mind who you’ll choose to work with. The force that directs all things will make good use of you regardless—will put you on its payroll and set you to work. But make sure it’s not the job Chrysippus speaks of: the bad line in the play, put there for laughs.”
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“What’s there to complain about? People’s misbehavior? But take into consideration: that rational beings exist for one another; that doing what’s right sometimes requires patience; that no one does the wrong thing deliberately; and the number of people who have feuded and envied and hated and fought and died and been buried. and keep your mouth shut.”
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“When you run up against someone else’s shamelessness, ask yourself this: Is a world without shamelessness possible? No. Then don’t ask the impossible. There have to be shameless people in the world. This is one of them. The same for someone vicious or untrustworthy, or with any other defect. Remembering that the whole class has to exist will make you more tolerant of its members. Another useful point to bear in mind: What qualities has nature given us to counter that defect? As an antidote to unkindness it gave us kindness. And other qualities to balance other flaws. And when others stray off course, you can always try to set them straight, because every wrongdoer is doing something wrong—doing something the wrong way.”
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“By doing what they were designed to do, they’re performing their function. Whereas humans were made to help others. And when we do help others—or help them to do something—we’re doing what we were designed for. We perform our function.”
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“When faced with people’s bad behavior, turn around and ask when you have acted like that. When you saw money as a good, or pleasure, or social position. Your anger will subside as soon as you recognize that they acted under compulsion (what else could they do?). Or remove the compulsion, if you can.”
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On Praise/Fame/Criticism
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“People who are excited by posthumous fame forget that the people who remember them will soon die too. And those after them in turn. Until their memory, passed from one to another like a candle flame, gutters and goes out. But suppose that those who remembered you were immortal and your memory undying. What good would it do you? And I don’t just mean when you’re dead, but in your own lifetime. What use is praise, except to make your lifestyle a little more comfortable?”
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“Does anything genuinely beautiful need supplementing? No more than justice does—or truth, or kindness, or humility. Are any of those improved by being praised? Or damaged by contempt? Is an emerald suddenly flawed if no one admires it? Or gold, or ivory, or purple? Lyres? Knives? Flowers? Bushes?”
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“Words once in common use now sound archaic. And the names of the famous dead as well: Camillus, Caeso, Volesus, Dentatus…Scipio and Cato…Augustus…Hadrian and Antoninus, and… Everything fades so quickly, turns into legend, and soon oblivion covers it. And those are the ones who shone. The rest—“unknown, unasked-for” a minute after death. What is “eternal” fame? Emptiness.”
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“The way people behave. They refuse to admire their contemporaries, the people whose lives they share. No, but to be admired by Posterity—people they’ve never met and never will—that’s what they set their hearts on. You might as well be upset at not being a hero to your great-grandfather.”
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“Look at who they really are, the people whose approval you long for, and what their minds are really like. Then you won’t blame the ones who make mistakes they can’t help, and you won’t feel a need for their approval. You will have seen the sources of both—their judgments and their actions.”
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“People out for posthumous fame forget that the Generations To Come will be the same annoying people they know now. And just as mortal. What does it matter to you if they say x about you, or think y?”
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“You want praise from people who kick themselves every fifteen minutes, the approval of people who despise themselves. (Is it a sign of self-respect to regret nearly everything you do?)”
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“To see them from above: the thousands of animal herds, the rituals, the voyages on calm or stormy seas, the different ways we come into the world, share it with one another, and leave it. Consider the lives led once by others, long ago, the lives to be led by others after you, the lives led even now, in foreign lands. How many people don’t even know your name. How many will soon have forgotten it. How many offer you praise now—and tomorrow, perhaps, contempt. That to be remembered is worthless. Like fame. Like everything.”
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“When you wake up, ask yourself: Does it make any difference to you if other people blame you for doing what’s right? It makes no difference.”
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“It doesn’t matter how good a life you’ve led. There’ll still be people standing around the bed who will welcome the sad event.”
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“And that’s for a good man. How many traits do you have that would make a lot of people glad to be rid of you? Remember that, when the time comes. You’ll be less reluctant to leave if you can tell yourself, “This is the sort of life I’m leaving. Even the people around me, the ones I spent so much time fighting for, praying over, caring about—even they want me gone, in hopes that it will make their own lives easier. How could anyone stand a longer stay here?””
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“It never ceases to amaze me: we all love ourselves more than other people, but care more about their opinion than our own. If a god appeared to us—or a wise human being, even—and prohibited us from concealing our thoughts or imagining anything without immediately shouting it out, we wouldn’t make it through a single day. That’s how much we value other people’s opinions—instead of our own.”
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Death
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“At some point you have to recognize what world it is that you belong to; what power rules it and from what source you spring; that there is a limit to the time assigned you, and if you don’t use it to free yourself it will be gone and will never return.”
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“If there were anything harmful on the other side of death, they would have made sure that the ability to avoid it was within you.”
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“And what dying is—and that if you look at it in the abstract and break down your imaginary ideas of it by logical analysis, you realize that it’s nothing but a process of nature, which only children can be afraid of. (And not only a process of nature but a necessary one.)”
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“Hippocrates cured many illnesses—and then fell ill and died. The Chaldaeans predicted the deaths of many others; in due course their own hour arrived. Alexander, Pompey, Caesar—who utterly destroyed so many cities, cut down so many thousand foot and horse in battle—they too departed this life. Heraclitus often told us the world would end in fire. But it was moisture that carried him off; he died smeared with cowshit. Democritus was killed by ordinary vermin, Socrates by the human kind. And? You boarded, you set sail, you’ve made the passage. Time to disembark. If it’s for another life, well, there’s nowhere without gods on that side either. If to nothingness, then you no longer have to put up with pain and pleasure, or go on dancing attendance on this battered crate, your body—so much inferior to that which serves it. One is mind and spirit, the other earth and garbage.”
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“Suppose that a god announced that you were going to die tomorrow “or the day after.” Unless you were a complete coward you wouldn’t kick up a fuss about which day it was—what difference could it make? Now recognize that the difference between years from now and tomorrow is just as small.”
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“Don’t let yourself forget how many doctors have died, after furrowing their brows over how many deathbeds. How many astrologers, after pompous forecasts about others’ ends. How many philosophers, after endless disquisitions on death and immortality. How many warriors, after inflicting thousands of casualties themselves. How many tyrants, after abusing the power of life and death atrociously, as if they were themselves immortal. How many whole cities have met their end: Helike, Pompeii, Herculaneum, and countless others.”
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“Soon you’ll be ashes, or bones. A mere name, at most—and even that is just a sound, an echo. The things we want in life are empty, stale, and trivial. Dogs snarling at each other. Quarreling children—laughing and then bursting into tears a moment later. Trust, shame, justice, truth—“gone from the earth and only found in heaven.””
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“Alexander the Great and his mule driver both died and the same thing happened to both. They were absorbed alike into the life force of the world, or dissolved alike into atoms.”
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“All those people who came into the world with me and have already left it.”
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“The people they want to ingratiate themselves with, and the results, and the things they do in the process. How quickly it will all be erased by time. How much has been erased already.”
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“Think of yourself as dead. You have lived your life. Now take what’s left and live it properly.”
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“Fear of death is fear of what we may experience. Nothing at all, or something quite new. But if we experience nothing, we can experience nothing bad. And if our experience changes, then our existence will change with it—change, but not cease.”
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“Stop whatever you’re doing for a moment and ask yourself: Am I afraid of death because I won’t be able to do this anymore?”
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“None of us have much time. And yet you act as if things were eternal—the way you fear and long for them…. Before long, darkness. And whoever buries you mourned in their turn.”
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“...if it isn’t ceasing to live that you’re afraid of but never beginning to live properly…then you’ll be worthy of the world that made you.”
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“That before long you’ll be no one, and nowhere. Like all the things you see now. All the people now living. Everything’s destiny is to change, to be transformed, to perish. So that new things can be born.”
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“Constant awareness that everything is born from change. The knowledge that there is nothing nature loves more than to alter what exists and make new things like it. All that exists is the seed of what will emerge from it. You think the only seeds are the ones that make plants or children? Go deeper.”
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“There is nothing bad in undergoing change—or good in emerging from it.”
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“I am made up of substance and what animates it, and neither one can ever stop existing, any more than it began to. Every portion of me will be reassigned as another portion of the world, and that in turn transformed into another. Ad infinitum. I was produced through one such transformation, and my parents too, and so on back. Ad infinitum. N.B.: Still holds good, even if the world goes through recurrent cycles.”
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“Constantly run down the list of those who felt intense anger at something: the most famous, the most unfortunate, the most hated, the most whatever. And ask: Where is all that now? Smoke, dust, legend…or not even a legend.”
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“You’ve lived as a citizen in a great city. Five years or a hundred—what’s the difference? The laws make no distinction. And to be sent away from it, not by a tyrant or a dishonest judge, but by Nature, who first invited you in—why is that so terrible? Like the impresario ringing down the curtain on an actor: “But I’ve only gotten through three acts…!” Yes. This will be a drama in three acts, the length fixed by the power that directed your creation, and now directs your dissolution. Neither was yours to determine. So make your exit with grace—the same grace shown to you.”
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