From this instant, then, choose to act like the worthy and capable person you are. Follow unwaveringly what reason tells you is the best course.
Remember that you are an actor in a drama, of such a kind as the author pleases to make it. If short, of a short one; if long, of a long one.
Thus Socrates became perfect, improving himself by everything. attending to nothing but reason. And though you are not yet a Socrates, you ought, however, to live as one desirous of becoming a Socrates. 51.
Work, therefore to be able to say to every harsh appearance, “You are but an appearance, and not absolutely the thing you appear to be.” And then examine it by those rules which you have, and first, and chiefly, by this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns anything not in our control, be prepared to say that it is nothing to you.
Is there smoke in the house? If it’s not suffocating, I will stay indoors; if it proves too much, I’ll leave. Always remember – the door is open.
One person likes tending to his farm, another to his horse; I like to daily monitor my self-improvement.
If you are told that someone is talking badly of you, don’t defend yourself against the story but reply: “Obviously he didn’t know my other faults, or he would have mentioned them as well.
Content yourself with being a lover of wisdom, a seeker of the truth. Return and return again to what is essential and worthy. Do not try to seem wise to others. If you want to live a wise life, live it on your own terms and in your own eyes.
Settle on the type of person you want to be and stick to it, whether alone or in company.
Consider first, man, what the matter is, and what your own nature is able to bear. If you would be a wrestler, consider your shoulders, your back, your thighs; for different persons are made for different things.
When therefore we are hindered, or disturbed, or grieved, let us never attribute it to others, but to ourselves; that is, to our own principles. An uninstructed person will lay the fault of his own bad condition upon others. Someone just starting instruction will lay the fault on himself. Some who is perfectly instructed will place blame neither on others nor on himself.
You must be one man, either good or bad. You must cultivate either your own ruling faculty or externals, and apply yourself either to things within or without you; that is, be either a philosopher, or one of the vulgar.
If someone handed your body over to a passerby, you would be annoyed. Aren’t you ashamed that you hand over your mind to anyone around, for it to be upset and confused if the person insults you?
If anyone tells you that such a person speaks ill of you, don’t make excuses about what is said of you, but answer: “ He does not know my other faults, else he would not have mentioned only these.
Evil is a by-product of forgetfulness, laziness, or distraction: it arises when we lose sight of our true aim in life.
And, if anyone tells you that you know nothing, and you are not nettled at it, then you be sure that you have begun your business. For sheep don’t throw up the grass to show the shepherds how much they have eaten; but, inwardly digesting their food, they outwardly produce wool and milk. Thus, therefore, do you likewise not show theorems to the unlearned, but the actions produced by them after they have been digested.
The divine order does not design people or circumstance according to our tastes.
But my nose is running!′ What do you have hands for, idiot, if not to wipe it? ‘But how is it right that there be running noses in the first place?’ Instead of thinking up protests, wouldn’t it be easier just to wipe your nose?
If you wish to be rich, you should know that it is neither a good thing nor at all in your power: but if you wish to be happy, you should know that it is both a good thing and in your power, for the one is a temporary loan of fortune, and happiness comes from the will.
If you would improve, be content to be thought foolish and dull with regard to externals. Do not desire to be thought to know anything; and though you should appear to others to be somebody, distrust yourself. For be assured, it is not easy at once to keep your will in harmony with nature and to secure externals; but while you are absorbed in the one, you must of necessity neglect the other. XIV.