40. If thou takest away thy opinion about that which appears to give thee
pain, thou thyself standest in perfect security.--Who is this self?--The
reason.--But I am not reason.--Be it so. Let then the reason itself not
trouble itself. But if any other part of thee suffers, let it have its
own opinion about itself (VII. 16).

41. Hindrance to the perceptions of sense is an evil to the animal
nature. Hindrance to the movements [desires] is equally an evil to the
animal nature. And something else also is equally an impediment and an
evil to the constitution of plants. So then that which is a hindrance to
the intelligence is an evil to the intelligent nature. Apply all these
things then to thyself. Does pain or sensuous pleasure effect thee? The
senses will look to that. Has any obstacle opposed thee in thy efforts
towards an object? If indeed thou wast making this effort absolutely
[unconditionally, or without any reservation], certainly this obstacle is
an evil to thee considered as a rational animal. But if thou takest [into
consideration] the usual course of things, thou hast not yet been injured
nor even impeded. The things however which are proper to the
understanding no other man is used to impede, for neither fire, nor iron,
nor tyrant, nor abuse, touches it in any way. When it has been made a
sphere, it continues a sphere (XI, 12).

42. It is not fit that I should give myself pain, for I have never
intentionally given pain even to another.

43. Different things delight different people; but it is my delight to
keep the ruling faculty sound without turning away either from any man or
from any of the things which happen to men, but looking at and receiving
all with welcome eyes and using everything according to its value.