Plain
Marcus Aurelius — The Emperor

Here's another reason not to be so upset when these things happen. Whatever breaks down returns to the same things it was made from. Every breakdown is just the elements scattering back to where they came from. Or it's a change — solid things go back to earth, and pure, light things go back to air. So nothing is really lost. Everything goes back into the creative seeds of the universe. And this universe will either burn up after a certain time, or keep changing and renewing itself forever.

Meditations, Book 10, Section 7 Book 10 · 13 of 57
Death & Mortality Calm Your Mind
Marcus Aurelius — The Emperor Original

Though this besides might move not so grievously to take on when any such thing doth happen, that whatsoever is dissolved, it is dissolved into those things, whereof it was compounded. For every dissolution is either a mere dispersion, of the elements into those elements again whereof everything did consist, or a change, of that which is more solid into earth; and of that which is pure and subtile or spiritual, into air. So that by this means nothing is lost, but all resumed again into those rational generative seeds of the universe; and this universe, either after a certain period of time to lie consumed by fire, or by continual changes to be renewed, and so for ever to endure.

Meditations, Book 10, Section 7 Book 10 · 13 of 57
Marcus Aurelius — The Emperor

Did nature plan for her parts to suffer and be miserable? Did she make them knowing they would fall into harm? Or did she not know what she was doing when she made them? Both ideas are absurd. But forget about nature in general for a moment. Think about individual things and their own natures. How ridiculous is this: First we say that all parts of the whole are naturally meant to change and decay. Then when someone gets sick and dies, we act shocked as if something strange has happened.

Meditations, Book 10, Section 7 Book 10 · 12 of 57
Death & Mortality Human Nature
Marcus Aurelius — The Emperor Original

And did nature then either of herself thus project and purpose the affliction and misery of her parts, and therefore of purpose so made them, not only that haply they might, but of necessity that they should fall into evil; or did not she know what she did, when she made them? For either of these two to say, is equally absurd. But to let pass nature in general, and to reason of things particular according to their own particular natures; how absurd and ridiculous is it, first to say that all parts of the whole are, by their proper natural constitution, subject to alteration; and then when any such thing doth happen, as when one doth fall sick and dieth, to take on and wonder as though some strange thing had happened?

Meditations, Book 10, Section 7 Book 10 · 12 of 57
‹ Previous Next ›

Ancient philosophy, in plain English.

About · Support