Commentary on Meditations: B8:54-56

Don't now just take your breath from the surrounding air, but take your thought too from the mind which embraces all things. The power of mind spreads everywhere and permeates no less than the air: it is there for all who want to absorb it, just like the air for those who can draw breath.

Wickedness overall does no harm to the universe. Individual wickedness does no harm to the recipient: it is only harmful to the perpetrator, and he has the option to be rid of it just as soon as he himself decides.

To my determining will my neighbour's will is as indifferent as his breath and his body. Sure, we are born above all for the sake of each other: nevertheless the directing mind of each of us has its own sovereignty. Otherwise my neighbour's wickedness would be my own harm: and this was not god's intention, to leave my misfortune up to another.

The first part sounds like something out of a Star Wars movie as if Marcus were talking about the Force.  I believe what he is saying is, that just as air is all around you and available to be taken in, so too is the animating reason which permeates the entire cosmos and is the active principle which is the source of reason and wisdom, and we are to take this in as well. Just as the body must take in air to continue to exist, so too must the divine part of our being absorb Cosmic reason and live according to Nature. This active principle which pervades the universe, including humans, is called pneuma and is sometimes translated as either fire or breath. Pierre Hadot calls it the vital breath on page 113 of the Inner Citadel.

In chapter 55, when he speaks of ‘wickedness’ I assume Marcus means moral wickedness.  When someone lies, cheats, steals or does any injustice to another person, indeed, they are only harming themselves.

In chapter 56, Marcus further clarifies that each person's will or volition is independent of everything, including other people's wickedness.  Forgiveness is meant for the person who has been "harmed.”  Forgiveness is the gateway to healing your soul so that it can get to the point of truly being sovereign.  I would go so far as to say that when you realize only the wicked are harmed by their wickedness, you don't even feel the need to forgive. Rather, you feel compassion for them and you try to think of a way to help them see their error.  I'll never forget the story of Victoria Ruvolo, who was the by-standard who was hit, in the face, by a frozen turkey thrown by a teenager.  She found forgiveness and more.  She understands the concept of wickedness only hurting those who perpetuate it. If you have not heard of Victoria Ruvolo, then take some time today to find her story and read it.

(see also Citadel p. 113, 270)

Commentary on Meditations: B5:15

"these aren't the things you should focus on"

One should pay no attention to any of those things which do not belong to man's portion incumbent on him as a human being. They are not demanded of a man; man's nature does not proclaim them; they are not consummations of that nature. Therefore they do not constitute man's end either, nor yet any means to that end - that is, good. Further, if any of these things were incumbent on a man, then it would not have been incumbent on him to disdain or resist them; we would not commend the man who shows himself free from need of them; if these things were truly 'goods', a man who fails to press for his full share of any of them could not be a good man. But in fact the more a man deprives himself of these or suchlike, or tolerates others depriving him, the better a man he is.

What are these "things" that belong and don't belong "to man's portion"?  To answer that question, we should turn to Epictetus, who says at the very beginning of the Enchiridion:

Some things are up to us and some are not up to us. Our opinions are up to us, and our impulses, desires, aversions—in short, whatever is our own doing. Our bodies are not up to us, nor are our possessions, our reputations, or our public offices, or, that is, whatever is not our own doing. The things that are up to us are by nature free, unhindered, and unimpeded; the things that are not up to us are weak, enslaved, hindered, not our own. 

To rephrase Marcus, one should 'pay no attention' to our bodies, possessions, our reputations, our public offices and anything not of our own doing.  Man was not created for his body, possessions, reputation or for public office - these are not the end or purpose of man.  What we should focus on are things in our control - our impulses, desires, aversions and our opinions.

Lastly, let me comment on paying no attention to our bodies, possessions and reputations.  Some might ask in shock, "so I should not care about my body?!"  There is a nuance to understanding this.  Would you agree that you have little to no control over whether you get cancer or not?  You could live an entirely healthy, fit life and still have a stroke and die (like my son's soccer coach).  Indeed you can control how you eat and exercise and sleep, but ultimately you don't have full control over your body.  The same reasoning can be applied to possessions and reputations.