Meditations: A New Translation

As human beings we are part of nature, and our duty is to accommodate ourselves to its demands and requirements — “to live as nature requires,” as Marcus often puts it. To do this we must make proper use of the logos we have been allotted, and perform as best we can the functions assigned us in the master plan of the larger, cosmic logos, of which it is a part. This requires not merely passive acquiescence in what happens, but active cooperation with the world, with fate and, above all, with other human beings. We were made, Marcus tells us over and over, not for ourselves but for others, and our nature is fundamentally unselfish. In our relationships with others we must work for their collective good, while treating them justly and fairly as individuals.

Instead we must see things for what they are (here the discipline of perception is relevant) and accept them, by exercising the discipline of will, or what Epictetus calls (in a phrase quoted by Marcus) “the art of acquiescence.” For if we recognize that all events have been foreseen by the logos and form part of its plan, and that the plan in question is unfailingly good (as it must be), then it follows that we must accept whatever fate has in store for us, however unpleasant it may appear, trusting that, in Alexander Pope’s phrase, “whatever is, is right.” This applies to all obstacles and (apparent) misfortunes, and in particular to death — a process that we cannot prevent, which therefore does not harm us, and which accordingly we must accept willingly as natural and proper.

Remember how long you’ve been putting this off, how many extensions the gods gave you, and you didn’t use them. 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.

Concentrate every minute like a Roman — like a man — on doing what’s in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. Yes, you can — if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered, irritable. You see how few things you have to do to live a satisfying and reverent life? If you can manage this, that’s all even the gods can ask of you.

Not just that every day more of our life is used up and less and less of it is left, but this too: if we live longer, can we be sure our mind will still be up to understanding the world — to the contemplation that aims at divine and human knowledge? If our mind starts to wander, we’ll still go on breathing, go on eating, imagining things, feeling urges and so on. But getting the most out of ourselves, calculating where our duty lies, analyzing what we hear and see, deciding whether it’s time to call it quits — all the things you need a healthy mind for all those are gone. So we need to hurry. Not just because we move daily closer to death but also because our understanding — our grasp of the world — may be gone before we get there.

How to act: Never under compulsion, out of selfishness, without forethought, with misgivings. Don’t gussy up your thoughts. No surplus words or unnecessary actions. Let the spirit in you represent a man, an adult, a citizen, a Roman, a ruler. Taking up his post like a soldier and patiently awaiting his recall from life. Needing no oath or witness. Cheerfulness. Without requiring other people’s help. Or serenity supplied by others. To stand up straight — not straightened.

Never regard something as doing you good if it makes you betray a trust, or lose your sense of shame, or makes you show hatred, suspicion, ill will, or hypocrisy, or a desire for things best done behind closed doors.

Forget everything else. Keep hold of this alone and remember it: Each of us lives only now, this brief instant. The rest has been lived already, or is impossible to see. The span we live is small — small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead.