"Every nature is contented with itself when it goes on its way well; and a rational nature goes on its way well, when in its thoughts it assents to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant; except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded; but the nature of man is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause (form), activity, and incident. But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another."
Marcus Aurelius -Meditations

Marcus lays out exactly how one can live in aggreement with nature here. It is a plain and simple explanation with profound impact. I will meditatate on these words each day and live by them. 

  • I will give assent to nothing false or uncertain.
  • I will direct my actions to the social good.
  • I will direct my desires and passion to only what is in my power.
  • I will be satisfied with what nature has put before me.



To fear something is to reject nature.This aversion we have to some thing that presents itself is as unnatural as having an aversion to our own breathing. Because nature has granted both an audience with us each of them they must carry equal weight. But to treat one as something awful while barely acknowledging the other is a fallacy. 

I felt fear today, not for life or death but for the loss of such a small thing as a rented room. In a moment my base nature presented itself and I lost sight of my reason. It was terrifying, and only after remembering the exercises I had learned did it subside in me and the overwhelming burden of false impression left me. It highlighted deep holes in my study. Things thought to have been learned only surface teachings. The marrow is still raw and untrained. I sit in the comfort of a chair, lit by electricity and warmed by heat and pretend to know fear, pain and impression. I must seek more tests, I must seek practice in reason, practice in my use of impressions and judgments and action. In short I am only a student and nowhere near the master I want to be.