41. Obstruction of any sense is an evil for the animal nature; so is the obstruction of any of its impulses. There are other kinds of obstruction which are evil for the nature of plants. For the rational nature in like manner, therefore, obstruction of the understanding is evil. Apply all this to yourself. Do pain and pleasure affect you? Let the senses look to it. Does anything hinder your designs? If you have designed without the proper reservations, that in itself is an evil for you as a reasoning being. If you designed under the general reservation, you are neither hurt nor hindered. No man can hinder the proper work of the mind. Nor fire, nor sword, nor tyrant, nor calumny can reach it, nor any other thing, when it is become even as a sphere, complete and perfect within itself.

42. I have no right to vex myself who never yet willingly vexed any one.

43. Each man has his own pleasure. Mine lies in having my ruling part sound; without aversion to any man, or to any hap that may befall mankind. Yet let me look on all things with kindly eyes. Let me accept and use them all according to their worth.

44. See that you secure the benefit of the present time. They who pursue a fame which is to live after them reflect not that posterity will be men even as are those who vex them now, and that they too will be mortal. And afterwards, what shall signify to you the clatter of their voices, or the opinions they shall entertain about you?

45. Take me up and cast me where you will; I shall have my own divinity within me serene, that is, satisfied while its every state and action is according to the law of its proper constitution.

Is any event of such account that my soul should suffer for it or be the worse; that my soul should become abject and prostrate as a mean suppliant, or should be affrighted? Shall you find anything that is worth all this?

46. Nothing can befall a man which is not human fortune. Nothing can happen to an ox, to a vine, or to a stone which is not the natural destiny of their species. If, then, that alone can befall anything which is usual and natural, what cause is there for indignation? Universal Nature hath brought nothing upon you which you cannot bear.

47. When you are grieved about anything external it is not the thing itself which afflicts you, but your judgment about it. This judgment it is in your power to efface. If you are grieved about anything in your own disposition, who can prevent you from correcting your principles of life? If you are grieved because you do not set about some work which seems to you sound and virtuous, go about it effectually rather than grieve that it is undone.—But some superior force withstands.—Then grieve not, for the fault of the omission lies not in you.—But life is not worth living with this undone.— Quit life then, in the same kindly spirit as though you had done it, and with goodwill even to those who withstand you.

48. Remember that the governing part becomes invincible when, collected into itself, it is satisfied in refusing to do what it would not, even when its resistance is unreasonable. What then will it be when, after due deliberation it has fixed its judgment according to reason? The soul, thus free from passions, is a strong fort; nor can a man find any stronger to which he can fly and become henceforth invincible. The man who has not discerned this is ignorant. He who has discerned and flies not thither is miserable.

49. Pronounce no more to yourself than what appearances directly declare. It is told you that so-and-so has spoken ill of you. This alone is told you, and not that you are hurt by it. I see my child is sick; this only I see. I do not see that he is in danger. Dwell thus upon first appearances; add nothing to them from within, and no harm befalls you: or rather add the recognition that all is part of the world’s lot.