Roman Emperor Marcus Aurelius Antoninus Augustus was the model philosopher-king. Though his rule was troubled by war and conflict, he remained a thoughtful and even-handed ruler. Meditations is a collection of his personal diary entries written over a ten-year campaign in Greece. The entries were never meant to be published; instead, they were a reminder to himself of how to remain calm, tranquil, and kind, even in the worst of situations. In them we see the emperor working out how to deal with the everyday problems all of us face: annoying co-workers, difficult family members, the expectations of others, unrealized goals and achievements, and, ultimately, happiness.
Life can be messy—full of difficult people, unexpected challenges, and constant change. Over 1,800 years ago, Roman Emperor Marcus Aurelius wrestled with these same struggles, jotting down his thoughts in what became Meditations. Surprisingly, his reflections feel just as relevant today.
This is obvious as this particular edition has made its mark in the Indian book market and internationally too. Hence, it was of no surprise to see various editions of Marcus Aurelius’s Meditations in many book stalls at the recently concluded New Delhi World Book Fair 2025, organized by the National Book Trust of India. It has quietly made a comeback as a modern day self-help book despite having been written centuries ago!
In these selections, Marcus offers simple but powerful advice: expect people to be difficult, but don’t let it ruin your day (Book 2, Section 1). Life is short, so focus on what really matters (Book 3, Section 10). And when change comes—as it always does—welcome it, because it’s part of life’s natural flow (Book 7, Section 18).
These aren’t lofty philosophical musings—they’re practical reminders from someone who faced life’s challenges head-on. Whether you’re looking for clarity, calm, or just a bit of perspective, Marcus Aurelius offers timeless wisdom to help navigate the chaos.
Marcus Aurelius Antoninus was born to an upper-class Roman family in A.D. 121 and was later adopted by the future emperor Antoninus Pius, whom he succeeded in 161. His reign was marked by a successful campaign against Parthia, but was overshadowed in later years by plague, an abortive revolt in the eastern provinces, and the deaths of friends and family, including his co-emperor, Lucius Verus. A student of philosophy from his earliest youth, he was especially influenced by the first-century Stoic thinker Epictetus. His later reputation rests on his Meditations, written during his later years and never meant for formal publication. He died in 180, while campaigning against the barbarian tribes on Rome’s northern frontier.
The following book extract is excerpted with permission from Meditations, Marcus Aurelius, Fingerprint! Publishing.
- Jaya Bhattacharji Rose
*****
Meditations by Marcus Aurelius Extracts
1. Book 2: Section 1
Begin the morning by saying to thyself, I shall meet with the busy-body, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil. But I who have seen the nature of the good that it is beautiful, and of the bad that it is ugly, and the nature of him who does wrong, that it is akin to me, not only of the same blood or seed, but that it participates in the same intelligence and the same portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him, For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another then is contrary to nature; and it is acting against one another to be vexed and to turn away.
2. Book 2: Section 14
Though thou shouldst be going to live three thousand years, and as many times ten thousand years, still remember that no man loses any other life than this which he now lives, nor lives any other than this which he now loses. The longest and shortest are thus brought to the same. For the present is the same to all, though that which perishes is not the same; and so that which is lost appears to be a mere moment. For a man cannot lose either the past or the future: for what a man has not, how can any one take this from him?
3. Book 3: Section 2
. . . so that if a man should have a feeling and deeper insight with respect to the things which are produced in the universe, there is hardly one of those which follow by way of consequence which will not seem to him to be in a manner disposed so as to give pleasure. And so he will see even the real gaping jaws of wild beasts with no less pleasure than those which painters and sculptors show by imitation; and in an old woman and an old man he will be able to see a certain maturity and comeliness; and the attractive loveliness of young persons he will be able to look on with chaste eyes; and many such things will present themselves, not pleasing to every man, but to him only who has become truly familiar with nature and her works.
4. Book 3: Section 4
Do not waste the remainder of thy life in thoughts about others, when thou dost not refer thy thoughts to some object of common utility. For thou losest the opportunity of doing something else when thou hast such thoughts as these, What is such a person doing, and why, and what is he saying, and what is he thinking of, and what is he contriving, and whatever else of the kind makes us wander away from the observation of our own ruling power. We ought then to check in the series of our thoughts everything that is without a purpose and useless, but most of all the over-curious feeling and the malignant; and a man should use himself to think of those things
only about which if one should suddenly ask, What hast thou now in thy thoughts? With perfect openness thou mightest, immediately answer, This or That; so that from thy words it should be plain that everything in thee is simple and benevolent, and such as befits a social animal, and one that cares not for thoughts about pleasure or sensual enjoyments at all, nor has any rivalry or envy and suspicion, or anything else for which thou wouldst blush if thou shouldst say that thou hadst it in thy mind.
5. Book 3: Section 7
Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains: for he who has preferred to everything intelligence and daemon and the worship of its excellence, acts no tragic part, does not groan, will not need either solitude or much company; and, what is chief of all, he will live without either pursuing or flying from death; but whether for a longer or a shorter time he shall have the soul inclosed in the body, he cares not at all: for even if he must depart immediately, he will go as readily as if he were going to do anything else which can be done with decency and order; taking care of this only all through life, that his thoughts turn not away from anything which belongs to an intelligent animal and a member of a civil community.
6. Book 3: Section 10
Throwing away then all things, hold to these only which are few; and besides bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain. Short then is the time which every man lives, and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago.
7. Book 5: Section 5
Thou sayest, Men cannot admire the sharpness of thy wits.— Be it so: but there are many other things of which thou canst not say, I am not formed for them by nature. Show those qualities then which are altogether in thy power, sincerity, gravity, endurance of labour, aversion to pleasure, contentment with thy portion and with few things, benevolence, frankness, no love of superfluity, freedom from trifling magnanimity. Dost thou not see how many qualities thou art immediately able to exhibit, in which there is no excuse of natural incapacity and unfitness, and yet thou still remainest voluntarily below the mark? Or art thou compelled through being defectively furnished by nature to murmur, and to be stingy, and to flatter, and to find fault with thy poor body, and to try to please men, and to make great display, and to be so restless in thy mind? No, by the gods: but thou mightest have been delivered from these things long ago. Only if in truth thou canst be charged with being rather slow and dull of comprehension, thou must exert thyself about this also, not neglecting it nor yet taking pleasure in thy dulness.
8. Book 7: Section 6
How many after being celebrated by fame have been given up to oblivion; and how many who have celebrated the fame of others have long been dead.
9. Book 7: Section 8
Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
10. Book 7: Section 18
Is any man afraid of change? Why what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? And canst thou be nourished, unless the food undergoes a change? And can anything else that is useful be accomplished without change? Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature?
11. Book 7: Section 21
Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
Marcus Aurelius Meditations (Translated by George Long, 1862) Fingerprint! Publishing, an imprint of Prakash Books India Pvt. Ltd., 2023. Hb. Pp. 304.
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